Journal articles on the topic 'Apostolic Lutheran Church of America'
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1
Henke, Manfred. "Toleration and Repression: German States, the Law and the ‘Sects’ in the Long Nineteenth Century." Studies in Church History 56 (May 15, 2020): 338–61. http://dx.doi.org/10.1017/stc.2019.19.
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At the beginning of the period, the Prussian General Law Code did not provide for equal rights for members of ‘churches’ and those of ‘sects’. However, the French Revolution decreed the separation of church and state and the principle of equal rights for all citizens. Between the Congress of Vienna (1815) and the revolution of 1848, Prussian monarchs pressed for the church union of Lutheran and Reformed and advocated the piety of the Evangelical Revival. The Old Lutherans felt obliged to leave the united church, thus eventually forming a ‘sect’ favoured by the king. Rationalists, who objected to biblicism and orthodoxy, were encouraged to leave, too. As Baptists, Catholic Apostolics and Methodists arrived from Britain and America, the number of ‘sects’ increased. New ways of curtailing their influence were devised, especially in Prussia and Saxony.
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De Witte, Pieter. "'The Apostolicity of the Church' in Light of the Lutheran-Roman Catholic Consensus on Justification." Ecclesiology 7, no. 3 (2011): 317–35. http://dx.doi.org/10.1163/174553111x585662.
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AbstractThe fourth phase of the international Lutheran-Roman Catholic dialogue resulted in a final report, The Apostolicity of the Church (AC), which was published in 2006. The convergences described in this document are best understood in light of the earlier stages in the Lutheran-Roman Catholic dialogue, especially in relation to the Joint Declaration on the Doctrine of Justification (JDDJ). AC seems to move beyond the 'differentiated consensus' of the JDDJ as it aims at some form of 'differentiated participation' of Lutheran and Roman Catholic ministers in the same apostolic ministry. A careful study of the way the topic of apostolic succession is dealt with in AC shows that a central aspect of the Roman Catholic concept of apostolic succession remains somewhat invisible in the document. This aspect can be made explicit in terms of the relation between faith and institution. The fact that this issue remains unaddressed may hinder the very attempt to determine the content of the proposed 'differentiated participation'.
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Schuler, Mark. "Apostles Today." Global South Theological Journal 2, no. 1 (July 6, 2023): 21–29. http://dx.doi.org/10.57003/gstj.v2i1.15.
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This paper begins by offering a sampling of apostolic claims in church communities in various parts of Africa. It next outlines several theological principles drawn from the Bible and from our shared Lutheran heritage that may be helpful while navigating this topic. Finally, the paper identifies what participants see as the most critical issues of apostleship facing the church today and which principles should be kept at the forefront as the church goes about its commission to make disciples of all nations.
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Augustine Odey, Professor Onah, and Dr Gregory Ajima Onah. "PASTOR EYO NKUNE OKPO ENE (1895 – 1973): THE FORGOTTEN HERO OF THE APOSTOLIC CHURCH, NIGERIA." International Journal of Contemporary Research and Review 10, no. 08 (August 7, 2019): 20654–59. http://dx.doi.org/10.15520/ijcrr.v10i08.723.
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This brief article is a legacy of the authors twenty-five year teaching experience of Nigerian Church History in three Nigerian Universities between May 25, 1987 and May 31, 2012 and his ministerial duties and lecture on Church history in the Lutheran Seminary in Nigeria and the various interaction with other Christian brethren, especially in relationship with Christian students of The Apostolic Church, Nigeria. In this article, the researchers have tried to describe the early history of the Apostolic Church in Cross River State of Nigeria, West Africa, through a brief biographical stetch of Pastor Eyo Nkune Okpo Ene of Ambo Family, Mbaraokom, Creek Town (Obio Oko), who lived between 22nd November, 1895 and 1st February, 1973 (78years). This work is a paragon or model of other similar ones: like those of Garrick Idakatima Sokari Braide, Samuel Ajayi Crowther, Essien Ukpabio, Jonathan Udo Ekong and others.
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Hill, Christopher. "The Nordic and Baltic Churches." Ecclesiastical Law Journal 3, no. 17 (July 1995): 420–23. http://dx.doi.org/10.1017/s0956618x00000429.
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In October 1992 representatives of the British and Irish Anglican Churches, together with their counterparts from the Nordic and Baltic Lutheran Churches signed an historic agreement near Porvoo in Finland which, if accepted by all these churches, will bring about their closer communion. The Porvoo Common Statement and a supporting dossier of Essays on Church and Ministry in Northern Europe were published in 1993 (Together in Mission and Ministry, Church House Publishing, London). The Porvoo Common Statement is now being considered by the General Synod which will be asked to accept a core Joint Declaration. This begins by a mutual acknowledgement of each other's churches as part of the One, Holy, Catholic and Apostolic Church. A second acknowledgement follows concerning the mutual presence of the Word of God and the Sacraments of baptism and the eucharist;then acknowledgements of the common confession of the apostolic faith and the ministry as both an instrument of grace and as having Christ's commission.
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Erling, Maria. "The Coming of Lutheran Ministries to America." Ecclesiology 1, no. 1 (2004): 56–74. http://dx.doi.org/10.1177/174413660400100103.
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AbstractThis article examines the historical and theological foundations of Lutheran doctrines of the ministry of word and sacrament in the Reformation and the Confessional documents and how this inheritance was transposed to the American context. Against this background, it considers the debates on ministerial issues that surrounded the founding of the Evangelical Lutheran Church in America and the challenges with regard to ministry and mission that face Lutherans in America today as a result of fresh immigration and tensions between the local and the wider church.
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Tunheim, Katherine A., and Mary Kay DuChene. "The Professional Journeys and Experiences in Leadership of Evangelical Lutheran Church in America Women Bishops." Advances in Developing Human Resources 18, no. 2 (April 12, 2016): 204–22. http://dx.doi.org/10.1177/1523422316641896.
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The Problem There are 70.5 million Lutherans in the world, with numbers increasing in Asia and Africa. Currently, only 14% of the Lutheran bishops are women, an increase from 10% in 2011. The role of bishop is a complex leadership position, requiring one to lead up to 150 churches and pastors in a geographical area. With more than 50% of the Lutheran church population comprised of women, their gender and voices are not being represented or heard at the highest levels of the Evangelical Lutheran Church in America (ELCA). With one billion women projected to enter the workforce globally in the next two decades, more needs to be written and understood about women church leaders, such as Lutheran bishops. The purpose of this study was to explore the journeys of women who achieved the office of bishop, to glean what can be learned for the benefit of other women who might be called to these higher levels of leadership in the church. The Solution This research suggests that 70% of the ELCA women bishops interviewed had unique career journeys, important spouse support, few women mentors, many challenges, and key leadership competencies required for the role. These findings can be helpful to future Lutheran and other Christian church leaders. It can help current and future women bishops understand what is expected in the role so they can be more successful in it. Leadership development recommendations are also suggested for seminary and higher education administrators and educators. The Stakeholders This research contributes to the literature in human resource development (HRD) by concentrating on the experiences of women leaders in the church—specifically women who have achieved the office of Bishop of the ELCA. The findings offer insights that can benefit scholars and practitioners alike, as well as current and future women leaders across the globe, in the church setting as well as other settings.
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Inskeep, Kenneth W. "Giving Trends in the Evangelical Lutheran Church in America." Review of Religious Research 36, no. 2 (December 1994): 238. http://dx.doi.org/10.2307/3511413.
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Elliott, Peter. "Discreet Proto‐Pentecostals: The Catholic Apostolic Church in North America." Journal of Religious History 43, no. 3 (August 16, 2019): 328–41. http://dx.doi.org/10.1111/1467-9809.12601.
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Ziegler, William M., and Gary A. Goreham. "Formal Pastoral Counseling in Rural Northern Plains Churches." Journal of Pastoral Care 50, no. 4 (December 1996): 393–404. http://dx.doi.org/10.1177/002234099605000408.
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Reports the findings of a survey of 491 United Church of Christ, Southern Baptist Convention, Evangelical Lutheran Church in America, and Roman Catholic rural clergy from seven Northern Plains states. Offers implications for seminary and post-seminary training, placement of clergy in churches, pastoral counseling in rural congregations, and contextualized theory and ministry.
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Wood, Norma Schweitzer. "An Inquiry into Pastoral Counseling Ministry Done by Women in the Parish Setting." Journal of Pastoral Care 50, no. 4 (December 1996): 341–48. http://dx.doi.org/10.1177/002234099605000403.
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Summarizes and discusses the responses of a sample of Evangelical Lutheran Church in America women in ministry to a questionnaire inquiring about their understanding and experiences of pastoral counseling as practiced in the parish context.
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Peterson, Anna M. "Resistance, Transculturation, and Survivance at the Bethany Indian Mission." Social Sciences and Missions 36, no. 3-4 (December 14, 2023): 227–55. http://dx.doi.org/10.1163/18748945-bja10074.
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Abstract This article details an act of Native American protest against the Bethany Indian Mission and the Norwegian Lutheran Church in 1938. In doing so, it engages in and contributes to theoretical discussions of accommodation, transculturation, resistance, and survivance. In 1938 Ho-Chunk in Wisconsin sent a written petition to the Norwegian Lutheran Church in America calling for the removal of the Superintendent of the nearby Bethany Indian Mission. By articulating their grievances in a formal letter sent to Church administrators, the Ho-Chunk invoked a relationship with the Church. The Church did not recognize this mutual relationship with the Ho-Chunk. Instead, Church leaders clearly communicated that its relationship with Native American congregants was tenuous and contingent on numerous factors. The Ho-Chunk signatories contested this unequal relationship, and while the superintendent remained in his position until 1955, their actions prompted the superintendent to both apologize and seek new opportunities to gain the Ho-Chunks’ trust.
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Lindgren, Lowell, and Colin Timms. "The Correspondence of Agostino Steffani and Giuseppe Riva, 1720–1728, and Related Correspondence with J.P.F. von Schönborn and S.B. Pallavicini." Royal Musical Association Research Chronicle 36 (2003): 1–173. http://dx.doi.org/10.1080/14723808.2003.10541002.
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The ‘Venetian’ composer Agostino Steffani and the Modenese diplomat Giuseppe Riva became acquainted at Hanover in 1719. Steffani had first resided there between 1688 and 1703, when he served the Hanoverian Duke Ernst August and his son Georg Ludwig as a musician and special envoy (he went to Vienna, for example, to negotiate the elevation of Hanover to an electorate, a distinction approved by the emperor in 1692). He had been ordained a Catholic priest at Munich in 1680, received a sinecure appointment as an abbot in 1683 and been made an apostolic prothonotary by 1695. His diplomatic and evangelical achievements on behalf of the church were recognized in 1706, when he was named Bishop of Spiga, and 1709, when he was appointed Apostolic Vicar of North Germany. His home in 1703–9 was in Düsseldorf, where he served as chief councillor to Johann Wilhelm, the Catholic Elector Palatine, but in November 1709 he returned to Hanover, a Lutheran city in Lower Saxony nearer the centre of his extensive vicariate.
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Norris, Richard. "On “Full Communion” between the Episcopal Church and the Evangelical Lutheran Church in America." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 6, no. 1 (February 1997): 64–70. http://dx.doi.org/10.1177/106385129700600108.
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Hale, Frederick. "Norwegian Ecclesiastical Affiliation in Three Countries: a Challenge to Earlier Historiography." Religion and Theology 13, no. 3-4 (2006): 359–82. http://dx.doi.org/10.1163/157430106779024680.
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AbstractHistorians like Oscar Handlin and Timothy L. Smith asserted that international migration, especially that of Europeans to North America, was a process which reinforced traditional religious loyalties. In harmony with this supposed verity, a venerable postulate in the tradition of Scandinavian-American scholarship was that most Norwegian immigrants in the New World (the overwhelming majority of whom had been at least nominal members of the Evangelical Lutheran Church of Norway) clung to their birthright religious legacy and affiliated with Lutheran churches after crossing the Atlantic (although for many decades it has been acknowledged that by contrast, vast numbers of their Swedish-American and Danish-American counterparts did not join analogous ethnic Lutheran churches). In the present article, however, it is demonstrated that anticlericalism and alienation from organised religious life were widespread in nineteenth-century Norway, where nonconformist Christian denominations were also proliferating. Furthermore, in accordance with these historical trends, the majority of Norwegian immigrants in the United States of America and Southern Africa did not affiliate with Lutheran churches. Significant minorities joined Baptist, Methodist, and other non-Lutheran religious fellowships, but the majority did not become formally affiliated with either Norwegian or pan-Scandinavian churches.
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Berger, Markus. "Finding Common Ground: Halle Pastors in North America and Their Shifting Stance Towards a Transnational Mission to Native Americans, 1742–1807." Journal of Early Modern History 26, no. 1-2 (March 3, 2022): 79–103. http://dx.doi.org/10.1163/15700658-bja10008.
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Abstract While Heinrich Melchior Mühlenberg and his pastor colleagues from Halle have gone down in history for their pioneering work – organizing the Lutheran Church on North American soil – they are not known for missionary projects to Native Americans. This article examines how things changed after a second generation of Halle pastors arrived in Pennsylvania in the 1760s. It was, above all, down to Mühlenberg’s later son-in-law Johann Christoph Kunze, who had a rather different view on America’s indigenous people. During his whole lifespan in America, Kunze pursued his goal of establishing a mission to Native Americans. This engagement contributed to a paradigm shift in the Lutheran Church. In contrast to Mühlenberg and the first generation of Halle pastors, Kunze sought transnational support that was no longer exclusively centered in Halle’s Glaucha Institutions but based on pan-Protestant, maritime networks.
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Meriläinen, Juha. "‘Holy and Important Duty’ – The Finnish Evangelical Lutheran Church in America as a Preserver of the Finnish Language and Culture from the 1890s to 1920s." Journal of Migration History 5, no. 1 (April 25, 2019): 160–87. http://dx.doi.org/10.1163/23519924-00501007.
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From its establishment in 1892 until the 1920s the largest Finnish ethnic church in the United States, the Finnish Evangelical Lutheran Church in America, better known as the Suomi Synod, was among the staunchest defenders of Finnish language and culture. The synod built a network of Sunday and summer schools, coordinated by the Michigan-based Suomi College, that not only offered religious instruction but also spread the Finnish language and national romantic ideals to immigrant children. Tightening immigration laws and increasing demands for national unity in the 1920s led many immigrant institutions, including the ethnic Lutheran churches, to Americanisation. A debate concerning a language reform also started in the Suomi Synod, but was rejected by the nationalistic-minded wing. Adherence to the Finnish language alienated the younger generation and led to a drastic but temporary decline in the church’s membership.
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Bryce, Benjamin. "Entangled Communities: Religion and Ethnicity in Ontario and North America, 1880–1930." Journal of the Canadian Historical Association 23, no. 1 (May 22, 2013): 179–214. http://dx.doi.org/10.7202/1015732ar.
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This article examines the relationship between religion, ethnicity, and space in Ontario between 1880 and 1930. It tracks the spread of organized Lutheranism across Ontario as well as the connections that bound German-language Lutheran congregations to the United States and Germany. In so doing, this article seeks to push the study of religion in Canada beyond national boundaries. Building on a number of studies of the international influences on other denominations in Canada, this article charts out an entangled history that does not line up with the evolution of other churches. It offers new insights about the relationship between language and denomination in Ontario society, the rise of a theologically-mainstream Protestant church, and the role of institutional networks that connected people across a large space. The author argues that regional, national, and transnational connections shaped the development of many local German-language Lutheran communities in Ontario.
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Myers, Jeremy. "Adolescent Experiences of Christ's Presence and Activity in the Evangelical Lutheran Church in America." Journal of Youth and Theology 7, no. 1 (January 27, 2008): 27–43. http://dx.doi.org/10.1163/24055093-90000167.
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The National Study of Youth and Religion (NSYR) claims moralistic therapeutic deism as the popular religion among our youth.1 The Study of Exemplary Congregations in Youth Ministry (EYM) discovered that exemplary congregations are one's who speak about God as one who is present and active.2 The God of moralistic therapeutic deism can not be present and active. Is God present and active? If so, how do our youth experience and interpret this presence and activity? This article gives voice to the ways in which youth of the Evangelical Lutheran Church in America (ELCA) experience Christ's presence and activity. It finds that placing their subjective interpretations of these experiences into conversation with their tradition's interpretation of Christ's presence and activity as represented by Gustaf Wingren's creation-faith enhances both how they and their tradition understand God's work in our world. The exemplar descriptor for the experiences heard among these youth is referred to as proleptic vocational recapitulation.
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Heindel, Alexander. "Apostolicity – The question of Continuity and Authority." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 3, no. 1 (September 1, 2021): 1–11. http://dx.doi.org/10.37429/arumbae.v3i1.533.
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This article was presented as a research paper for the Ecumenical Theology Course at the Ecumenical Institute Bossey in Switzerland. Apostolicity and the relation to the apostles and the early Christians is a big discussed topic in several ecumenical dialogues. First the article analysis the method and context of five different ecumenical dialogue documents. It goes from multilateral Faith and Order documents like “Baptism, Eucharist, Ministry” and “The Church Towards a Common Vision” over the “Porvoo Common Statement” to two Lutheran/Roman-Catholic documents. Then it identifies some characteristic dimensions of apostolicity and brings the results from the dialogues together. A reading of apostolicity as narrative of continuity and authority in relation to god and Jesus Christ occurs through the chapters. Especially in the question of ministry apostolicity plays an important and differentiated role. The article focusses in the end on the episcopal ministry and develops the differentiation of horizontal and vertical apostolic continuity. Apostolicity is described as a gift of god and becomes obviously through gods action in the ordination act. Finally, the article summarises all results, ideas and new approaches.
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David, ZdenĚk V. "Utraquists, Lutherans, and the Bohemian Confession of 1575." Church History 68, no. 2 (June 1999): 294–337. http://dx.doi.org/10.2307/3170859.
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The purpose of this article is to address the controversial issue of the status of the Utraquist Church in the Kingdom of Bohemia in consequence of the drafting of the Bohemian Confession in 1575. The chronological scope is limited to the period up to 1609, when the issuance of the Letter of Majesty in 1609 formalized the gentlemen's agreement of 1575 and altered the ecclesiastical structure accordingly. According to Czech historiography, the parliamentary action of 1575– which granted toleration, albeit tacit and conditional, to the Lutherans and the Bohemian Brethren—represented a moment of truth for traditional Utraquism, which dated to the original Bohemian Reformation. On the one hand, the Utraquists' choice was to reaffirm its late medieval reformist tradition that preserved the traditional liturgy (including the seven sacraments), a belief in the sacramental episcopate and priesthood in a historic apostolic succession, and the belief in the efficaciousness of good works in the drama of salvation. On the other hand, their choice was to embrace the Lutheran Reformation, which rejected all the doctrines just enumerated.
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Freudenberg, Maren. "Liturgical Traditionalism and Spiritual Vitality: Transforming Congregational Practices in the Evangelical Lutheran Church in America." International Journal of Religion and Spirituality in Society 6, no. 2 (2016): 71–86. http://dx.doi.org/10.18848/2154-8633/cgp/v06i02/71-86.
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Saler, Robert. "The Mainline in Late Modernity: Tradition and Innovation in the Evangelical Lutheran Church in America." Journal of Contemporary Religion 34, no. 3 (September 2, 2019): 594–95. http://dx.doi.org/10.1080/13537903.2019.1661639.
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Westmeier, Karl-Wilhelm. "Zinzendorf at Esopus: The Apocalyptical Missiology of Count Nicolaus Ludwig von Zinzendorf—A Debut to America." Missiology: An International Review 22, no. 4 (October 1994): 419–36. http://dx.doi.org/10.1177/009182969402200401.
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The arrival of the Protestant immigrants on Count Nicolaus Ludwig von Zinzendorf's Saxony estate in 1722 must be understood as one of the most significant events in the history of Protestant missions. Heirs of an ancient Czech church which dated back to pre-Reformation times, they attracted Zinzendorf's attention to such an extent that he blended his own Lutheran-Pietist understanding of Christianity with the convictions of the immigrants and became one of the greatest pioneers of Protestant world missions. His missions outreach to the Native North Americans (Shekomeko 1740) supplied him with the raw material that would give shape to his own incarnational missiology.
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Strom, Jonathan. "How the Priesthood of All Believers Became American." Lutheran Quarterly 37, no. 4 (December 2023): 424–58. http://dx.doi.org/10.1353/lut.2023.a911860.
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Abstract: This article examines how the common priesthood or priesthood of all believers emerged from a narrow German Lutheran context and became “Americanized” in the nineteenth century. References to the common priesthood in any of its variations were seldom in early America, and the article traces how Americans in the mid-nineteenth century, especially the church historian Philip Schaff, drew on new understandings of the common priesthood in nineteenth-century Germany propagated by August Neander, among others, and applied it to the American republican context. By the end of the nineteenth century, it had gained wide currency among Protestants in America and would become a key element of American Protestant self-understanding. Lutherans drew on it as well, but many remained ambivalent about broader claims, especially as it might impinge on the authority of the ordained office. In the formulation “the priesthood of all believers,” the common priesthood continues to resonate in the twentieth century among a diverse range of American denominations from peace church Quakers to conservative Evangelicals, although interpretations of it continue to vary widely.
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Inskeep, Kenneth W. "Views on Social Responsibility: The Investment of Pension Funds in the Evangelical Lutheran Church in America." Review of Religious Research 33, no. 3 (March 1992): 270. http://dx.doi.org/10.2307/3511091.
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Sherman, Franklin, Christa R. Klein, and Christian D. von Dehsen. "Politics and Policy: The Genesis and Theology of Social Statements in the Lutheran Church in America." Journal of Law and Religion 8, no. 1/2 (1990): 521. http://dx.doi.org/10.2307/1051313.
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Tunheim, Katherine A., and Gary N. McLean. "Lessons Learned from Former College Presidents of the Evangelical Lutheran Church in America: A Phenomenological Study." Christian Higher Education 13, no. 3 (May 13, 2014): 199–210. http://dx.doi.org/10.1080/15363759.2014.904654.
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Djurić-Milovanović, Aleksandra. ""Our Faith Is Good, but Strict": The Transformation of the Apostolic Christian Church-Nazarene in North America." Journal of Amish and Plain Anabaptist Studies 6, no. 1 (2018): 61–72. http://dx.doi.org/10.18061/1811/86025.
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Thompson, Wayne. "Freudenberg, Maren: The Mainline in Late Modernity: Tradition and Innovation in the Evangelical Lutheran Church in America." Review of Religious Research 61, no. 2 (January 16, 2019): 189–91. http://dx.doi.org/10.1007/s13644-019-00361-6.
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Diedrich, Mathea. "Change in Norwegian-American Identity: Expression, as Seen through the Headstones at Washington Prairie Lutheran Church, 1864–1969." Norwegian-American Studies 41, no. 1 (2023): 70–87. http://dx.doi.org/10.1353/nor.2023.a909317.
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Abstract: With all immigrant groups in the United States, there is a trend towards assimilation the longer an individual or family has been in America. However, the rate at which this assimilation occurs differs between immigrant groups, as well as varying within a single immigrant group. Though there are many ways to investigate trends in assimilation, studying changes in naming practices and language is one of the more direct methods of accomplishing this. This paper focuses on changes in identity expression of Norwegian Americans through an analysis of the name choices and language usage on the headstones at Washington Prairie Lutheran Church in Winneshiek County, Iowa. The primary source material for this project came from the headstones from six family plots and church records spanning across several decades, from 1864–1969. Through information from secondary sources, the trends in name choice and language use are considered in conjunction with an examination of factors which may have influenced these changes.
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Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (July 13, 2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.
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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Faith Mission (AFM). Scholars are not agreed on the origins of Pentecostalism. However, there is a general consensus among scholars that the movement originated around 1906 and was first given national and international impetus at Azusa Street in North America. William J. Seymour’s Azusa Street revival formed the most prominent and significant centre of Pentecostalism, which was predominantly black and had its leadership rooted in the African culture of the nineteenth century. Despite this cultural link, when Pentecostalism arrived in Zimbabwe from 1915 onwards, it disregarded African culture. It must be noted that in preaching the gospel message, missionaries have not been entirely without fault. This has resulted in many charging missionaries with destroying indigenous cultures and helping to exploit native populations for the benefit of the West. The main challenge is not that missionaries are changing cultures, but that they are failing to adapt the Christocentric gospel to different cultures. Often the gospel has been transported garbed in the paraphernalia of Western culture. This paper will argue that there is a need for Pentecostal churches to embrace good cultural practices in Zimbabwe.
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Schattauer, Thomas H. "Healing Rites and the Transformation of Life: Observations and Insights from within the Evangelical Lutheran Church in America." Liturgy 22, no. 3 (May 7, 2007): 31–40. http://dx.doi.org/10.1080/04580630701274296.
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Klink, Aaron. "The Mainline in Late Modernity: Tradition and Innovation in the Evangelical Lutheran Church in America by Maren Freudenberg." Lutheran Quarterly 33, no. 1 (2019): 113–15. http://dx.doi.org/10.1353/lut.2019.0006.
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Turner, Philip. "Episcopal Oversight and Ecclesiastical Discipline: A Comment on the Concordat of Agreement between the Episcopal Church USA and the Evangelical Lutheran Church in America." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 3, no. 4 (November 1994): 436–54. http://dx.doi.org/10.1177/106385129400300409.
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A similar problem faces both Anglicans and Lutherans, namely that the succession in the presiding ministry of their respective churches no longer incontestably links those churches to the koinonia of the wider church (The Niagara Report, paragraph 58).
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Caggiano, Bishop Frank J., and Jem Sullivan. "Evangelizing Catechesis and the Institute on the Catechism." International Journal of Evangelization and Catechetics 4, no. 1 (2023): 85–92. http://dx.doi.org/10.1353/jec.2023.a912022.
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Abstract: Bishop Frank J. Caggiano, Bishop of Bridgeport, and Chairman of the Subcommittee on the Catechism of the United States Conference of Catholic Bishops discusses the newly formed Institute on the Catechism on the podcast Echoing Faith Today . In the dialogue with Dr. Jem Sullivan, podcast host, Bishop Caggiano reflects on current challenges and opportunities for catechetical ministry in the United States, with a particular focus on evangelizing catechesis. The conversation highlights the graced moment of the publication of the Directory for Catechesis and Pope Francis' Apostolic Letter issued Motu proprio, Antiquum Ministerium . From these catechetical documents, Bishop Caggiano highlights the call to invite and form the faithful through the lens of the encounter with Jesus Christ within the community of the Church. The Institute on the Catechism of the USCCB will offer unique formational opportunities in evangelizing catechesis as the Church in the United States seeks to realize the theological-pastoral principles contained in the Directory for Catechesis and Antiquum Ministerium. Echoing Faith Today , a podcast dedicated to themes in the Directory for Catechesis , is hosted by Dr. Jem Sullivan, associate professor in the School of Theology and Religious Studies at The Catholic University of America.
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Brewer, Brian C. "Denominating “Justification” and “Faith”: Catholics, Lutherans, and a North American Baptist's Response to the Joint Declaration on the Doctrine of Justification." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 4 (October 19, 2021): 442–63. http://dx.doi.org/10.1177/10638512211044777.
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That the Lutheran World Federation and the Pontifical Council for Unity attempted a joint declaration on the doctrine of justification is worthy of commendation. The resulting Joint Declaration constitutes some of the best contemporary efforts at ecumenical dialogue in the spirit of Christian union. This essay outlines the development of both medieval Catholic and subsequent Protestant conceptions of justification that led to disunion in the Western Church, reviews the initial points of division on the doctrine during the era of the Reformation for the purpose of grasping more fully the ecumenical feat of the JDDJ, and seeks to clarify what issues appear to remain unclear or unresolved in the document. The article also outlines the history of how Baptists in America have understood the doctrine of justification in order to consider how such Baptists might perceive the promise and potential lingering challenges or questions regarding the joint declaration.
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Wallsten, Kevin, and Tatishe M. Nteta. "For You Were Strangers in the Land of Egypt: Clergy, Religiosity, and Public Opinion toward Immigration Reform in the United States." Politics and Religion 9, no. 3 (August 8, 2016): 566–604. http://dx.doi.org/10.1017/s1755048316000444.
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AbstractRecently, a number of influential clergy leaders have declared their support for liberal immigration reforms. Do the pronouncements of religious leaders influence public opinion on immigration? Using data from a survey experiment embedded in the 2012 Cooperative Congressional Election Study, we find that exposure to the arguments from high profile religious leaders can compel some individuals to reconsider their views on the immigration. To be more precise, we find that Methodists, Southern Baptists, and Evangelical Lutheran Church in America leaders successfully persuaded respondents who identify with these religious denominations to think differently about a path to citizenship and about the plight of undocumented immigrants. Interestingly, we also uncovered that religiosity matters in different ways for how parishioners from different religious faiths react to messages from their leaders. These findings force us to reconsider the impact that an increasingly strident clergy may be having on public opinion in general and on support for immigration reform in particular.
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Coe, Deborah L., and Brad Petersen. "God is Doing a New Thing in the ELCA: Trends from the FACT Data." Theology Today 78, no. 3 (October 2021): 256–66. http://dx.doi.org/10.1177/00405736211030225.
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For decades, mainline Protestant denominations in the United States have experienced steady membership declines. The Evangelical Lutheran Church in America (ELCA) is no different, and our research team has been exploring this topic for years. Faith Communities Today (FACT) is an interfaith project consisting of a series of surveys conducted by the Cooperative Congregational Studies Partnership, of which the ELCA is a long-standing member. In this article, we examine data collected from the three decennial FACT surveys to discern where, despite declining membership, God is, to quote the prophet Isaiah, “doing a new thing.” We find that over the past twenty years, the typical ELCA congregation has had a gradually increasing: sense of vitality, belief that it is financially healthy, desire to become more diverse, willingness to call women to serve as pastors, openness to change, and clarity of mission and purpose. Because there are multiple possible explanations for these positive trends, we recommend approaching such trend lines cautiously, viewing them through a critical-thinking lens. Even though there is an increased perception of congregational well-being, overall finances and the number of people involved in the church continue to decline. There is still much work to be done.
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Jinkins, Michael. "John Cotton and the Antinomian Controversy, 1636–1638: A Profile of Experiential Individualism in American Puritanism." Scottish Journal of Theology 43, no. 3 (August 1990): 321–49. http://dx.doi.org/10.1017/s0036930600032725.
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There is much going on in the modern religious scene, particularly in America under the name of ‘Evangelical Christianity’, that seems strange to those of us whose Church experience is shaped more emphatically by an Old-World Presbyterian, Anglican or Lutheran theological orientation. The emphasis upon the individual and the individual's personal ‘saving’ experience sounds strange to ears more attuned to social responsibility and the development of the Christian character in the nurture of the Church community. Where does this emphasis on the individual and his or her personal experience come from? And how did it come to be so much a part of American Church life? Both of these questions could introduce ponderous volumes of social, historical and theological research. But, generally speaking, this tendency to reduce the religious life to an experience of salvation can be traced to the era in the history of dogma which gave rise to Reformed Scholasticism. On the American continent, this approach to Christian faith was promoted by the early Puritan settlers in the context of their own theological concern to maintain a particular manifestation of the nature-grace dichotomy which stressed the legal duly of the individual Christian, and to gain a sense of assurance of election, however elusive that sense might be. While it is well beyond the limitations of this brief essay to trace the development of the Puritan theological orientation, this study will examine one incident in the life of the Massachusetts Bay Colony to profile the development of this Puritan inclination toward experiential individualism which, in various forms, still endures.
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Eldal, Jens Christian. "Ny arkitektur for nordmenn i Iowa. Arkitekt C.H. Griese, Luther College og kirker i 1860-årene." Nordlit, no. 36 (December 10, 2015): 31. http://dx.doi.org/10.7557/13.3696.
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<p>The Norwegian Evangelical-Lutheran Church in America decided in 1861 to build their first college close to the western frontier of The Upper Midwest. The site chosen was a bluff above Upper Iowa River, highly visible from Decorah, a small town founded only 12 years earlier, few years after the first settlers arrived. The college building became a relatively vast structure erected between 1862 and 1865, completed to its originally planned symmetrical composition in 1874. The building style and its composition were common among American colleges and universities further east in the US. It is also demonstrated how the Luther College building façade in composition and detailing shows clear influences from a specific German building. This particular building has been designated as especially typical of the German <em>Rundbogenstil</em> (<em>S</em>tyle of the Rounded Arch) with its great mix of various stylistic elements.</p><p>The architect was known as C. H. Griese from Cleveland, Ohio. He is identified as Charles Henry Griese (1821–1909), who immigrated from Germany about 1850 and was known as a mason and contractor, from now on also as an architect. In 1869, Griese also designed the three Norwegian Lutheran churches of Washington Prairie, Stavanger and Glenwood in rural Decorah. They represented a Neo Gothic style which was new to the area, and had an evident architectural character contrasting the more ordinary vernacular churches in the area. They signify a change of style and, like the college building, they demonstrate architectural ambitions new to these Norwegians, giving insight also into the general architectural and vernacular development in the area.</p>
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Mocherla, Ashok Kumar. "We Called Her Peddamma: Caste, Gender, and Missionary Medicine in Guntur: 1880–1930." International Journal of Asian Christianity 3, no. 1 (February 28, 2020): 69–84. http://dx.doi.org/10.1163/25424246-00301005.
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The medical work carried out by Dr. Anna Sarah Kugler in the town of Guntur (1880–1930), which was a part of the Telugu speaking region of the erstwhile Madras Presidency, as a foreign medical missionary associated with the mission field of the then General Synod of the Lutheran Church in America, constitutes a significant phase in the history of medicine and gender in South India. Despite bringing about visible changes in gender perceptions of medical professions, strangely, she or her work finds no mention in the social science literature on history of medicine in modern South India in general and coastal Andhra Pradesh in particular. This paper explores the nature and patterns of definitive changes that gender roles and patriarchal structures among the Telugus residing in coastal Andhra Pradesh have undergone after coming under the influence of a mission hospital in Guntur established by Dr. Anna Sarah Kugler. By doing so, it also brings out an analysis on how this medical institution transformed the firmly-held traditional perceptions and stereotypes on the sources of illness, disease, and treatments, and in turn laid the foundation for modern medicine to establish itself in South India.
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Greguš, Jan. "Embracing the Autonomy of Catholic Women – Discussing the Healthcare and Environmental Consequences of the Church’s Ban on Contraception." Studia Universitatis Babeş-Bolyai Bioethica 66, Special Issue (September 9, 2021): 81. http://dx.doi.org/10.24193/subbbioethica.2021.spiss.49.
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"The modern Catholic Church represents a body of 1.3 billion people who follow the Church’s teachings, given to them in the form of documents on different topics, including family issues. The latest, 2016 Apostolic Exhortation Amoris Laetitia, confirmed the previous documents on the topic, stating that periodical abstinence is the only contraceptive method possible for Catholic Christians. This means that 1.3 billion people are forbidden to use modern contraception. This significantly contributes to the spread of sexually transmitted infections (including AIDS/HIV pandemics) and the global epidemic of unintended pregnancies and their consequences (induced abortions, maternal and infant morbidity and mortality, etc.). These consequences are the most severe in sub-Saharan Africa and Latin America, where the Catholic Church prevails. Unintended pregnancies also greatly contribute to the rapid population growth currently being witnessed by humanity. As such, unintended pregnancies lead to severe environmental consequences (environmental degradation, resource depletion, species extinction, climate change, etc.). Unintended pregnancies are highly preventable if women are well-informed about family planning methods and if they are free to choose a contraceptive method based on their personal opinion, expectations, contraindications, and more. This merely underlies the important fact that voluntary family planning is fundamental to human dignity and critical for women’s health as well as the health of the planet. For the aforementioned reasons, it is necessary to openly discuss the healthcare and environmental implications of the Church’s ban on modern contraception, and bring the Church’s representatives to acknowledgement of women’s autonomy to freely choose their preferable contraceptive method. "
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Bingemer, Maria Clara Lucchetti. "Eclesialidade e ciddania. O lugar do laicato no Documento de Aparecida." Revista Eclesiástica Brasileira 67, no. 268 (April 9, 2019): 977. http://dx.doi.org/10.29386/reb.v67i268.1489.
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A V Conferência do Episcopado Latino-Americano, realizada em Aparecida no último mês de maio, trouxe consigo alguns pontos fortes a trabalhar para os próximos anos na Igreja do Continente. Este artigo pretende estudar as passagens que no Documento tratam da importância da formação de um laicato adulto e comprometido. Para isso, analisa a importância que o Documento dá à dimensão espiritual, da qual pode emergir o compromisso apostólico. Finalmente, procura assinalar a espiritualidade e a missão como os dois pilares para a vida cristã na América Latina e no Caribe nos próximos anos.Abstract: The 5th Conference of the Latin American Bishops, held in Aparecida last May, brought to the fore some of the strong points that must be developed in forthcoming years in the Church of the Continent. This article intends to study those passages of the Document that deal specifically with the educational development of a mature and committed laity. For this purpose, it analyses the importance that the Document attributes to the spiritual dimension from which the apostolic commitment may emerge. Finally, it attempts to emphasize the role of spirituality and of the mission as the two pillars for Christian life in Latin America and the Caribbean in the years to come.
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Zovkić, Mato. "A CATHOLIC VIEW OF INTERRELIGIOUS DIALOGUE IN THE TIME OF POPE FRANCIS." Zbornik radova 17, no. 17 (December 15, 2019): 205–24. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.205.
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The Second Vatican Council (1962-1965) drew the attention of Catholics to human dignity of non-Christian believers who have right to their religious identity. After the Council Popes Paul VI, John Paul II and Benedict XVI established and supported the Pontifical Council for Interreligious dialogue with the task to study other religions as they perceive themselves and to organize friendly encounters with their representatives. Pope Francis, elected on 13 March 2013, brought into his ministry the experience of a Church leader in South America. This is why in his teaching documents, encounters and discourses he points out the social role of religion (Evangelii Gaudium, nos 176-258), the need for preserving environment as our common home (Laudato si, 199-245) and special pastoral care of couples in mixed marriages as believers who can practice interreligious dialogue by persevering in their religious affiliation (Amoris Laetitia, 247-248). On his apostolic journeys to Jordan, Palestine, Israel, Bosnia and Herzegovina and Egypt he met representatives of civil authorities and Muslim religious leaders. Sheikh of Al-Azhar Ahmed Al Tayeb gave him the opportunity to address the Muslim participants at the Peace Conference in Cairo on 28 April 2017. Pope Francis’s acts and speeches can inspire Religious Education teachers in Bosnia and Herzegovina to develop respective religious identities in their students by preserving shared values and introducing them to universal ethics.
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Yakunin, Vadim N. "RELIGIOUS ORGANIZATIONS OF TOGLIATTI IN 1989–2001." Historical Search 5, no. 2 (June 25, 2024): 69–84. http://dx.doi.org/10.47026/2712-9454-2024-5-2-69-84.
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The period of 1989–2001 is of interest for the study of church life in Russia, including in Togliatti, since it was at this time that the legislation on religious cults was radically changing, and religious organizations were given freedom for their activities. In Togliatti, this was reflected in the fact that since 1989 unregistered religious organizations came out of hiding and new ones were formed. Religious organizations had the opportunity not only to worship, but also to engage in social activities and to go to the media. The city authorities, instead of strict restrictions and regulation of religious organizations’ activities, were obliged, according to the new legislation, to assist them. The purpose of the research is to study the situation and activities of religious organizations in Togliatti in 1989–2001, to evaluate the results of their interaction with municipal authorities. Materials and methods. The study implementation was achieved through the use of materials from the municipal public institution “Togliatti Archive”, periodical press data, memoirs of contemporaries, materials from the current archive of Samara Diocesan Administration closed to the public (reports of the ruling bishop of Samara Diocese to the Moscow Patriarchate), materials from the author’s personal archive: reports of officials on the religious situation in Togliatti. The sources were analyzed to identify patterns in changes in religious life that took place and trends in its formation. The research methodology includes the method of analyzing documents, and the method of synchronous comparison with documentary material was used in working with periodical press materials. The statistical method is used to analyze the data related to the emergence of new religious organizations and opening religious buildings for worship by them. In order to solve the issue of the reliability and representativeness of the sources put into circulation, the history of the origin and the fate of these sources was studied using a content-related and correlation analysis. The scientific novelty of the research lies in disclosure of the forms and methods of work carried out by Togliatti municipal authorities with religious organizations and believers, the study of the number of religious organizations and their numberedness in 1989–2001. Research results. Religious organizations effectively took advantage of the new religious legislation, multiplying the number of parishes in Togliatti, as well as forming new religious communities. Togliatti municipal authorities preferred Orthodox religious organizations in religious policy, which is confirmed by their financing, allocation of land plots to construct temples, and media coverage of intra-church events. Most Protestant organizations appeared after visits to Togliatti paid by domestic and foreign missionaries and preachers. Some of them stayed in Togliatti and headed these communities. Conclusions. In 1989-2001, the number of parishes of various religious organizations in Togliatti increased from 4 to 40. If before 1989 there were registered Orthodox and Baptist parishes and unregistered Muslim and Pentecostal religious organizations in the city, then since 1989 there appeared parishes and communities of the Roman Catholic Church, the Old Believer Church (3 directions), the New Apostolic Church, the Molokan spiritual Christians, the Evangelical Lutheran Church, the Seventh-day Adventists, the Mormons, witnesses the Jehovah’s Witnesses*, the Buddhists, the Krishnaites, the Sahaja yogis, followers of Vissarion and others. Not all of them were registered. The number of Orthodox parishes increased from 1 to 13, Baptist parishes from 1 to 3, Pentecostal parishes from 1 to 4, and Muslim organizations from 1 to 4. Representatives of the Russian Orthodox Church and the diocesan leadership were not satisfied with the status of Orthodoxy as one of the religions, they claimed a special status, attitude and funding from the state and local authorities. It follows from here – creation of a dozen church departments covering all aspects of the society’s life and activities, from interaction with the media to presence in correctional facilities. The diocesan and city church leaders opposed the increased activity of non-Orthodox church organizations, sending appropriate letters to the municipal authorities of Togliatti, publishing articles in the media. Togliatti authorities took into account the opinion of the Orthodox leadership even in such cases as allocation of land plots to non-Orthodox religious organizations.
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Luciani, Rafael. "LA OPCIÓN TEOLÓGICO-PASTORAL DEL PAPA FRANCISCO." Perspectiva Teológica 48, no. 1 (August 5, 2016): 81. http://dx.doi.org/10.20911/21768757v48n1p81/2016.
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Resumen: La Evangelii Gaudium y los discursos ofrecidos durante los viajes apostólicos a Latinoamérica han dejado clara la opción teológico-pastoral del Papa Francisco, cuyo eje se encuentra en torno a la opción preferencial por «una Iglesia pobre que asuma al pueblo-pobre» y, desde ahí, se deje evangelizar reconociendo el lugar teológico que tiene la cultura popular como mediación socioanalítica y de encuentro con el Dios de Jesús. Para comprender esto hay que adentrarse en el debate sociohistórico de la teología latinoamericana de la liberación y en el modo como esta fue recibida en Argentina por medio de la teología del pueblo. Así también, es necesario seguir los debates sobre la relación que ha de existir entre el anuncio del Evangelio, la vida de la Iglesia y la realidad de los pobres, según han sido expuestos desde Medellín hasta Aparecida. En el presente artículo iremos desarrollando estos ejes fundamentales en los que se inspira la opción teológico-pastoral del Papa Francisco y las consecuencias para la credibilidad de la comunidad cristiana en la era globalizada.Abstract: The Evangelii Gaudium and the speeches offered during the Papal Apostolic Journeys to Latin America made more clear the theological and pastoral option of Pope Francis, whose axis is around a preferential option for «a poor Church that assumes the poor-people». A Church that recognizes the theological locus of the popular culture, as a socio-analytic mediation to encounter the God of Jesus. To understand this, it is mandatory to examine the social and historical debates occasioned by Latin American Liberation Theology and the way it was received in Argentina through the so called «Theology of the People». It will also be necessary to follow the discussions on the relationship between the proclamation of the Gospel, the life of the Church and the reality of the poor, as they have been stated from Medellin and San Miguel to Aparecida. In this article we will study those key areas and topics in which Pope Francis has developed his theological-pastoral option and its consequences for the credibility of the Christian community in a globalized era.
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Christensen, Bent. "Kirke og menighed i Grundtvigs teologi og kirkepolitik 1806-61." Grundtvig-Studier 64, no. 1 (May 29, 2015): 7–63. http://dx.doi.org/10.7146/grs.v64i1.20906.
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Kirke og menighed i Grundtvigs teologi og kirkepolitik 1806-61[Church and Congregation in Grundtvig’s Theology and Church Politics 1806-61]By Bent ChristensenFrom his 1806 work “Om Religion og Liturgie” (On Religion and Liturgy) and forthe rest of his life, N. F. S. Grundtvig was preoccupied with the substance andthe conditions of the church. In this paper, however, the latest text consideredis the final chapter of his book Den christelige Børnelærdom (Christian Childhood Teachings) (1861).The paper presents and analyses a number of statements showing whatGrundtvig understood by the terms “church” and “congregation” through threemain periods: 1. 1806-25 when Grundtvig by criticizing tried to clear the StateChurch of the Danish absolute monarchy of the current heterodox teachings andpractices. - 2. 1825-32 when Grundtvig had to admit that the battle was lost and that he himself was close to ending up as a separatist - 3. The years after 1832 when Grundtvig developed a freedom strategy based on the right of eachparishioner to choose another vicar or minister than the official incumbent ofthe parish (the so-called “sognebåndsløsning”).“On Religion and Liturgy” (written 1806 and printed 1807) was conceivedunder the State Church of the Danish absolute monarchy, a situation in whichit was not feasible to distinguish between the state and the church, nor betweenpeople and congregation. Grundtvig in his harsh criticism of contemporary clergy, however, was moving in the specific Christian dimension. He strove to change the state of things by criticizing them. In a poem dated 1811 he described in a strongly pentecostal and Apostolic perspective how he experienced his recent ordination and his future clerical calling.In his treatise “Om Kirke, Stat og Skole” (On Church, State and School)(1818-19), Grundtvig endeavoured to define the word and the conception of“church” and to examine the relationship between the church and the state. Heused the word “church” in a very broad sense, whereas he defined the Christian“kirkesamfund” (i.e. the community of Christians within the church) quiteprecisely.In his great poem Nyaars-Morgen (New Year’s Morn) (1824), Grundtvigfor the last time expressed his daring dream of a joint Christian and popular revival in Denmark, and in 1825 in the pamphlet Kirkens Gienmæle (The Church’s Retort) he used his “mageløse opdagelse” (i.e. his “matchless discovery”, as he termed it, that the confession of the Apostles’ Creed at the baptism is the only true basis for the authentic Church) for an attack on a heterodox professor of divinity. Grundtvig’s experiment to enforce true Christianity in this way was a failure. He lost the ensuing libel action brought against him by his victim, thus automatically, according to the Freedom of the Press Act of 1799, incurring life-long censorship.“Skal den Lutherske Reformation virkelig fortsættes?” (Should the LutheranReformation Really Continue?) (1830-31) represents Grundtvig’s last attemptto preserve the state church as a Christian community. From the autumn of 1831 until February 1832 he and his revivalist friends approached a separatist solution. However, the outcome was that on 1 March 1832 Grundtvig was granted permission to officiate in a Copenhagen church as a free preacher.From then on Grundtvig took on a radical freedom strategy. The state churchwas to be preserved as an institution embracing heterodox as well as orthodoxbelievers. This would be possible if the parish-defined obligations were abolished(the possibility of “sognebåndsløsning”) so that those Christians who did not feelconfident with the incumbent of their parish might choose to avail themselvesof the services of another vicar. This model was presented in two papers: OmDaabs-Pagten (On the Baptismal Covenant) (1832) and Den Danske Stats-Kirke upartisk betragtet (An Impartial View of the Danish State Church) (1834).Grundtvig could now, at one and the same time, be an orthodox Christianamong his co-orthodox supporters and engage in realizing the cultural programme presented in the comprehensive Introduction to his Nordens Mythologi (Norse Mythology) (1832). From around 1835 he was seized by strong optimism.In 1861 the final part of Den christelige Børnelærdom was published, subtitled“The Eternal Word of Life from the very Mouth of our Lord to his Congregation”.In it, Grundtvig took as a supposition the most radical version of a freechurch, i.e. one with a congregation of perhaps only a few thousand members.Above all, however, this was meant to legitimate that Grundtvig and his friendsremained in what was now, pursuant to the new Danish democratic constitutionfrom 1849, labeled the Danish People’s Church. With the possibility of secessionfrom the People’s Church, and after the passing in 1855 of the law legalizing“sognebåndsløsning”, there actually might be several good reasons to stay.Grundtvig now viewed the People’s Church as a state institution withroom for anything which could in any way be defined as Christianity, and indeedfor the true congregation of orthodox believers. Things never went so far,however. The 1849 Constitution states that the Evangelical-Lutheran Church is the Danish People’s Church. In practice, however—and to a high degree thanks to Grundtvig—there is a great liberality in the People’s Church, and those who desire so may break their ties to their parish and attach themselves to a minister they trust or even form their own elective congregation within the People’s Church.
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Vito Paredes, Jaime. "La Iglesia católica romana y la cuestión de la independencia hispanoamericana en la primera mitad del siglo XIX." Allpanchis 47, no. 85 (June 25, 2020): 13–36. http://dx.doi.org/10.36901/allpanchis.v47i85.289.
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Este artículo analiza algunas de las posiciones que los papas asumieron frente al proceso de la independencia hispanoamericana. Interesa observar cómo las transformaciones de la transición del siglo XVIII al XIX condicionaron la lectura de los pontífices enfrentados a una nueva cultura política liberal, republicana y laica y las amenazas al orden tradicional en un período de aceleración de las dinámicas históricas en el naciente mundo atlántico. Dentro de problemas específicos surgen el patronato, la cuestión del reconocimiento de los nuevos Estados republicanos hispanoamericanos y el intento por comprender, desde una nueva perspectiva, el porqué del establecimiento de Estados republicanos confesionales en vínculos con la Iglesia católica, apostólica y romana, y la no aparición de Iglesias católicas nacionales a lo largo y ancho de la América hispana.
Abstract
This article analyzes some of the positions held by the popes about the process of Hispanic American Independence. Noteworthy is the analysis of how transformations brought about by the transition from the XVIII to the XIX century, conditioned the pontiffs’ beliefs when faced with both the new liberal, republican and lay politics and the threat to traditional order in a period of acceleration of historical dynamics in the new Atlantic world. Among specific problems, this article covers the birth of patronage and the acknowledgment of the new Hispano-American republican states. Finally we use a new perspective as an attempt to explain why states throughout Hispanic America developed into confessional republics linked to the roman apostolic catholic church instead of creating their own national catholic churches.
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Granquist, Mark A. "A Community and a Perspective: Lutheran Peace Fellowship and the Edge of the Church, 1941–1991. By Steven Schroeder. Lanham, Md.: University Press of America, 1993. viii + 127 pp." Church History 64, no. 4 (December 1995): 733–34. http://dx.doi.org/10.2307/3168917.
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