Relevant bibliographies by topics / Lutheran Church of Australia History

Academic literature on the topic 'Lutheran Church of Australia History'

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Published: 10 December 2022
Last updated: 30 January 2023

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Journal articles on the topic "Lutheran Church of Australia History"

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Meyer, Charles. ""What a Terrible Thing It Is to Entrust One's Children to Such Heathen Teachers": State and Church Relations Illustrated in the Early Lutheran Schools of Victoria, Australia." History of Education Quarterly 40, no. 3 (2000): 302. http://dx.doi.org/10.2307/369555.

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Edwards, Denis. "Synodality and primacy: Reflections from the Australian Lutheran/Roman Catholic Dialogue." Pacifica: Australasian Theological Studies 28, no. 2 (June 2015): 137–48. http://dx.doi.org/10.1177/1030570x16648972.

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A fundamental level of Receptive Ccumenism is that of the reception by a dialoguing church of an institutional charism of a partner church as a gift of the Spirit. It is proposed here that in the Lutheran/Roman Catholic Dialogue in Australia, this kind of receptivity has been evident in two ways. First, at least in part through this dialogue, the Lutheran Church of Australia has come to a new reception of episcopacy. Second, in and through this same dialogue, Roman Catholic participants have come to see that their church has much to receive from the Lutheran Church of Australia with regard to synodality, above all in fully involving the lay faithful in synodal structures of church life.
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Markkola, Pirjo. "The Long History of Lutheranism in Scandinavia. From State Religion to the People’s Church." Perichoresis 13, no. 2 (October 1, 2015): 3–15. http://dx.doi.org/10.1515/perc-2015-0007.

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Abstract As the main religion of Finland, but also of entire Scandinavia, Lutheranism has a centuries-long history. Until 1809 Finland formed the eastern part of the Swedish Kingdom, from 1809 to 1917 it was a Grand Duchy within the Russian Empire, and in 1917 Finland gained independence. In the 1520s the Lutheran Reformation reached the Swedish realm and gradually Lutheranism was made the state religion in Sweden. In the 19th century the Emperor in Russia recognized the official Lutheran confession and the status of the Lutheran Church as a state church in Finland. In the 20th century Lutheran church leaders preferred to use the concept people’s church. The Lutheran Church is still the majority church. In the beginning of 2015, some 74 percent of all Finns were members of the Evangelical Lutheran Church of Finland. In this issue of Perichoresis, Finnish historians interested in the role of church and Christian faith in society look at the religious history of Finland and Scandinavia. The articles are mainly organized in chronological order, starting from the early modern period and covering several centuries until the late 20th century and the building of the welfare state in Finland. This introductory article gives a brief overview of state-church relations in Finland and presents the overall theme of this issue focusing on Finnish Lutheranism. Our studies suggest that 16th and early 17th century Finland may not have been quite so devoutly Lutheran as is commonly claimed, and that late 20th century Finland may have been more Lutheran than is commonly realized.
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Rasmussen. "Finnish Evangelical Lutheran Church 1904 Confirmation Class." Oregon Historical Quarterly 122, no. 1 (2021): 78. http://dx.doi.org/10.5403/oregonhistq.122.1.0078.

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Auvinen-Pöntinen, Mari-Anna. "Pneumatological Challenges to Postcolonial Lutheran Mission in the Tswana Context." Mission Studies 32, no. 3 (October 15, 2015): 353–70. http://dx.doi.org/10.1163/15733831-12341414.

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This article analyses pneumatological thinking as it appears in postcolonial mission in the Evangelical Lutheran Church in Botswana (elcb), thereby engaging with challenges being posed by the new Pentecostal Churches and African Independent Churches in the region.1 These “spiritual churches” are attracting increasing numbers of worshippers with the result that the Lutheran Church is currently facing the dual challenge of both the new phenomenon and the historical colonial heritage of the missionary era. Pneumatological thinking in theelcbis examined from an epistemic point of view, and the difficulties and strengths in both the postcolonial Lutheran mission and the new religiosity are evaluated.
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Tilli, Jouni. "‘Deus Vult!’ The Idea of Crusading in Finnish Clerical War Rhetoric, 1941–1944." War in History 24, no. 3 (February 14, 2017): 362–85. http://dx.doi.org/10.1177/0968344515625683.

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Finland’s Winter War (1939–40) against the Soviet Union had been defensive, but the so-called Continuation War that broke out in June 1941 was not. This offensive operation in alliance with Nazi Germany demanded a thorough justification. The Lutheran clergy were important in legitimizing the war because the priests were de jure officials of the state, as well as of the church. Also, nearly 96 per cent of Finns belonged to the Lutheran Church. This article analyses how the Lutheran clergy used crusading imagery in the Continuation War, 1941–4, strategically shifting the emphasis as the war progressed.
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Lee, B. B. "Communal Transformations of Church Space in Lutheran Lubeck." German History 26, no. 2 (April 1, 2008): 149–67. http://dx.doi.org/10.1093/gerhis/ghn001.

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Hatoss, Anikó. "Language, faith and identity." Australian Review of Applied Linguistics 35, no. 1 (January 1, 2012): 94–112. http://dx.doi.org/10.1075/aral.35.1.05hat.

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While most language-planning and policy (LPP) studies have focussed on language decisions made by government bodies, in recent years there has been an increased interest in micro-level language planning in immigrant contexts. Few studies, however, have used this framework to retrospectively examine the planning decisions of religious institutions, such as “ethnic” churches. This paper explores the language decisions made by the Lutheran church in Australia between 1838 and 1921. The study is based on archival research carried out in the Lutheran Archives in Adelaide, South Australia. The paper draws attention to the complex interrelationships between language, religion and identity in an immigrant context.
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Witmer, Olga. "Clandestine Lutheranism in the eighteenth-century Dutch Cape Colony*." Historical Research 93, no. 260 (April 25, 2020): 309–32. http://dx.doi.org/10.1093/hisres/htaa007.

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Abstract This article examines the survival strategies of Lutheran dissenters in the eighteenth-century Dutch Cape Colony. The Cape Colony was officially a Reformed settlement during the rule of the Dutch East India Company (V.O.C.) but also had a significant Lutheran community. Until the Lutherans received recognition in 1780, part of the community chose to uphold their faith in secret. The survival of Lutheranism in the Cape Colony was due to the efforts of a group of Cape Lutheran activists and the support network they established with ministers of the Danish-Halle Mission, the Francke Foundations, the Moravian Church and the Lutheran Church in Amsterdam.
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DIXON, C. SCOTT. "Faith and History on the Eve of Enlightenment: Ernst Salomon Cyprian, Gottfried Arnold, and the History of Heretics." Journal of Ecclesiastical History 57, no. 1 (January 2006): 33–54. http://dx.doi.org/10.1017/s0022046905006159.

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When it first appeared in Germany, Gottfried Arnold's History of heretics (1699) was a publishing sensation, immediately causing a stir due to its radical reinterpretation of the Christian past. Numerous scholars wrote against it, but the most determined was the Orthodox Lutheran Ernst Salomon Cyprian, who considered the central thesis of the work – that the history of the Christian Church was a history of decline – a deliberate attack on the principles of Lutheran belief. In Cyprian's view, Arnold's reading of the past was shaped by a cast of personal faith which not only rewrote the Protestant narrative of Christian history, but threatened the very fabric of Lutheran belief.
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Dissertations / Theses on the topic "Lutheran Church of Australia History"

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Hess, Robert M. "Prayer fellowship in the first half of Synod's history." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Mays, Nicholas K. "Word and event the relationship between preaching and congregational history /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Utech, William George. "The history and use of the Galesburg Rule in American Lutheranism." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Grulke, David Andrew. "Legitimacy, authority and transition in the public office of the ministry in the Lutheran Church of Australia -- 2 vols." Thesis, Australian Catholic University, 2007. https://acuresearchbank.acu.edu.au/download/a30cf1e4f6f07032e752d2b1ee03c2d6776c87a95ffea9ae3517b9ddf746077a/3332364/64894_downloaded_stream_119.pdf.

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Clergy exist in a state of uncertainty within the Australian landscape. This landscape is in a process of change as the rationalism and empiricism of the Enlightenment, embedded within modernity, is being dismantled and replaced by a new social paradigm. This paradigm affects the practical realities of modern ecclesiology, and demands a re-examination of the fundamental processes in which theology is practiced. This dissertation explores the issue of leadership, seen through the Public Office of the Ministry within the Lutheran Church of Australia, and examines it through the concept of legitimacy. In doing this, a shift from the lineal approach of theology to the reflexivity of a practical theology is embraced as the methodological framework of this dissertation. Within this methodology experience and practice are taken seriously as elements that shape and formulate theology. Practice is not simply an outcome of theological reflection, but functions as an integral part of the continuing dialogue emerging out of the experience of faith. This methodology grows out of an acknowledgement of the correlation between theory and praxis. This correlation allows engagement with other traditions, not in antithesis but as a complimentary sharing of experience, practice and theory. This correlation helps formulate the deep questions of theology in new ways, accepting the fallibility claims inherent within it. In exploring legitimacy as a theological concept, birthed in classical thought, shaped by the Christian tradition, defined by the contractarians of the Enlightenment, and refined by social theory, this discourse enables valid engagement with theology. Developing a theology enabling the validity claims of the Christian tradition to be understood in terms of legitimation is an early challenge of this dissertation. The LCA is, like all Australian churches, influenced by the changing paradigms shaping modern Australia.;In the midst of these tensions are the ordained clergy. This dissertation sets out to explore the tensions evident through a research process engaging the collective thoughts of laity and clergy, and through a process of reflexivity exposing points of crisis within the legitimation of the Public Office. The journey is the challenge embraced within this dissertation. The goal is not to resolve the legitimation issues faced within the relational engagements of pastor and people. The journey, the methodology, and the conclusions are all steps along the path to a fuller and more engaging communicative discourse on the Public Office within the LCA and the Australian churches. By empowering people to engage proactively in this discourse as agents of change, the goals of this research will have been achieved.
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Grulke, David. "Legitimacy, authority and transition in the public office of the ministry in the Lutheran Church of Australia." Thesis, Australian Catholic University, 2007. https://acuresearchbank.acu.edu.au/download/f807d62246d0ba070e263a74f0c7be548d1dae1c6f02ab883baed322ed6da478/3506702/Grulke_2007_Legitimacy_authority_and_transition_in_the.pdf.

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Clergy exist in a state of uncertainty within the Australian landscape. This landscape is in a process of change as the rationalism and empiricism of the Enlightenment, embedded within modernity, is being dismantled and replaced by a new social paradigm. This paradigm affects the practical realities of modern ecclesiology, and demands a re-examination of the fundamental processes in which theology is practiced. This dissertation explores the issue of leadership, seen through the Public Office of the Ministry within the Lutheran Church of Australia, and examines it through the concept of legitimacy. In doing this, a shift from the lineal approach of theology to the reflexivity of a practical theology is embraced as the methodological framework of this dissertation. Within this methodology experience and practice are taken seriously as elements that shape and formulate theology. Practice is not simply an outcome of theological reflection, but functions as an integral part of the continuing dialogue emerging out of the experience of faith. This methodology grows out of an acknowledgement of the correlation between theory and praxis. This correlation allows engagement with other traditions, not in antithesis but as a complimentary sharing of experience, practice and theory. This correlation helps formulate the deep questions of theology in new ways, accepting the fallibility claims inherent within it. In exploring legitimacy as a theological concept, birthed in classical thought, shaped by the Christian tradition, defined by the contractarians of the Enlightenment, and refined by social theory, this discourse enables valid engagement with theology. Developing a theology enabling the validity claims of the Christian tradition to be understood in terms of legitimation is an early challenge of this dissertation. The LCA is, like all Australian churches, influenced by the changing paradigms shaping modern Australia. In the midst of these tensions are the ordained clergy. This dissertation sets out to explore the tensions evident through a research process engaging the collective thoughts of laity and clergy, and through a process of reflexivity exposing points of crisis within the legitimation of the Public Office. The journey is the challenge embraced within this dissertation. The goal is not to resolve the legitimation issues faced within the relational engagements of pastor and people. The journey, the methodology, and the conclusions are all steps along the path to a fuller and more engaging communicative discourse on the Public Office within the LCA and the Australian churches. By empowering people to engage proactively in this discourse as agents of change, the goals of this research will have been achieved.
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Bartel, Kenneth Cyril, and res cand@acu edu au. "Leadership in a Lutheran School: an Exploration of principal and school pastor worldviews and their potential impact on the transformation of the school learning community." Australian Catholic University. School of Educational Leadership, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp43.29082005.

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This ethnomethodological study focuses on the worldviews of Lutheran school principals and pastors. Essentially, these leaders in a Lutheran school provide direction and vision for the school learning community. The degree to which their worldviews coalesce will naturally result in positive or negative influences on the whole school community. These leaders within the Lutheran school can be seen as a hub for all kinds of learning experiences and interaction in the context of vital Christian communities in mission outreach and quality education. Any dissonance of worldview has potential for impact on school processes and relationships. The Lutheran Church has defined the role of the pastor in the school and the difference from his role in a congregation (Lutheran Church of Australia, 2002). Lutheran principals have a delegated authority from their school councils to be responsible for the complete oversight of the school’s direction, the observance of policies, and the assignment of tasks and duties of staff. The blurring of responsibility occurs over the pastor’s rightful responsibility in regards to a word and sacrament ministry. In a Lutheran school where the Gospel is to inform all learning, such tension can cloud school dynamics and transformation. The Lutheran church policy, Relative responsibilities of pastor and principal within the Lutheran school, identifies three critical areas of required mutual respect for the Principal and School Pastor: theological, professional and personal (Lutheran Church of Australia, 2001, p. 3). Thus, the ‘worldview’ dimensions considered in this research centre around the theological, the educational and the interpersonal domains. The school transformation themes of lifelong learning, postmodernism and curriculum, school organization and change, and school community relationships are used to challenge worldview dimensions of Principals and School Pastors through a series of online ‘stories’, or scenarios, backed by personal interviews and a document study. The identification of school leadership tension points brings about recommendations for action.
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Prahlow, James D. "A History of the Lutherans in the Orlando Area, 1868-1948." Master's thesis, University of Central Florida, 1985. http://digital.library.ucf.edu/cdm/ref/collection/RTD/id/11268.

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Kline, Scott Travis. "A genealogy of a German-Lutheran two-kingdoms concept : from a German theology of the status quo to an East German theology of critical solidarity." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36971.

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This dissertation traces the social-theological history of a German-Lutheran two-kingdoms concept---an often ambiguous social-ethical theory used by German-Lutheran theologians to interpret their social world and to define the relational boundaries for the church's existence in society. This study consists of three parts, each of which represents a fundamental rupture in the German social order:
Part one examines the formation of a two-kingdoms doctrine in the modern world. The opening chapter (chapter two) establishes Martin's Luther's use of a two-kingdoms hermeneutic as way to challenge late-medieval Catholic Church authority and to empower ("sacralize") the social sphere. Chapter three surveys the work of German-Lutheran theologians who found in Luther's two-kingdoms concept a model that corresponded to the modern public-private social structure. The intersection of Luther's concept and modern social theory enabled theologians to understand the social, economic, and political changes taking place in Germany and, wittingly or unwittingly, to validate the status quo.
Part two analyzes various applications and critiques of the two-kingdoms doctrine in Germany from 1919 to 1945. Chapter four focuses on the efforts of Emanuel Hirsch, Paul Althaus, Paul Tillich, and Karl Barth to construct a theology that addressed the crises of modernity: the loss of national identity, the failure of post-Enlightemnent rationalism, and the collapse of traditional political structures. Chapter five examines the work of Dietrich Bonhoeffer, who developed a critical two-kingdoms perspective to (re)define the ethical relationship between the "church for others" and the "world come of age."
Part three considers the reception of the two-kingdoms doctrine in the East German church (1949--1990). The objective of chapter six is to illustrate the various ways in which theologians in the German Democratic Republic nuanced a two-kingdoms concept to make sense of the church's missionary task in socialism. This chapter also demonstrates the links between Bonhoeffer's ethic of responsibility and an East German theological ethic of critical solidarity---a social-ethical theory articulated by pastors and theologians such as Bishop Albrecht Schonherr and Heino Falcke.
This study concludes with a brief discussion of the two-kingdoms doctrine's capacity to protect and to resist the status quo.
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Protopopov, Michael Alex. "The Russian Orthodox presence in Australia: The history of a church told from recently opened archives and previously unpublished sources." Phd thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/7a6f29d5f4ab0a9d13ba30eced67fe15b6b07e63c698a776224464e4706f77bb/2271032/65054_downloaded_stream_279.pdf.

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The Russian Orthodox community is a relatively small and little known group in Australian society, however, the history of the Russian presence in Australia goes back to 1809. As the Russian community includes a number of groups, both Christian and non-Christian, it would not be feasible to undertake a complete review of all aspects of the community and consequently, this work limits itself in scope to the Russian Orthodox community. The thesis broadly chronicles the development of the Russian community as it struggles to become a viable partner in Australia's multicultural society. Many never before published documents have been researched and hitherto closed archives in Russia have been accessed. To facilitate this research the author travelled to Russia, the United States and a number of European centres to study the archives of pre-Soviet Russian communities. Furthermore, the archives and publications of the Australian and New Zealand Diocese of the Russian Orthodox Church have been used extensively. The thesis notes the development of Australian-Russian relations as contacts with Imperial Russian naval and scientific ships visiting the colonies increase during the 1800's and traces this relationship into the twentieth century. With the appearance of a Russian community in the nineteenth century, attempts were made to establish the Russian Orthodox Church on Australian soil. However, this did not eventuate until the arrival of a number of groups of Russian refugees after the Revolution of 1917 and the Civil War (1918-1922). As a consequence of Australia's 'Populate or Perish' policy following the Second World War, the numbers of Russian and other Orthodox Slavic displaced persons arriving in this country grew to such an extent that the Russian Church was able to establish a diocese in Australia, and later in New Zealand.;The thesis then divides the history of the Russian Orthodox presence into chapters dealing with the administrative epochs of each of the ruling bishops. This has proven to be a suitable matrix for study as each period has its own distinct personalities and issues. The successes, tribulations and challengers of the Church in Australia are chronicled up to the end of the twentieth century. However, a further chapter deals with the issue of the Church's prospects in Australia and its relevance to future generations of Russian Orthodox people. As the history of the Russians in this country has received little attention in the past, this work gives a broad spectrum of the issues, people and events associated with the Russian community and society at large, whilst opening up new opportunities for further research.
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Böttcher, Judith Lena. "Vowed to community or ordained to mission? : aspects of separation and integration in the Lutheran Deaconess Institute, Neuendettelsau, Bavaria." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:75ce64eb-5a38-4d36-84d7-c48071df089c.

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This study offers an overdue exploration of the early years of the deaconess community in Neuendettelsau from a gender perspective. Drawing on rich archival material, it focuses on the process of the formation of a distinctive collective identity. Central to this study is the assumption, drawn from the social sciences, that collective identity is a social construction which requires the participation of the whole group through identification and which is consolidated by developing specific rituals, symbols, codes and normative texts, which facilitate integration, and by constructing external boundaries, which separate from the world and wider church. The centrifugal forces which came into play when deaconesses were sent out in isolation were counterbalanced by a communal life which offered forms of participation and identification for the individual members and which consolidated their sense of belonging. The first chapter introduces the methodology. Chapter Two explores the social, cultural and theological context of the foundation of the Deaconess Institute, and offers a brief outline of the institution's historical development. The third chapter offers an in-depth analysis of the initiation ceremony as a rite which both admitted into the community and conferred an ecclesiastical office. Chapter Four analyses formative and normative texts that shed light on the community's norms, values, and expectations. In the fifth chapter, non-literary means of consolidating and affirming the deaconesses' collective identity are explored. This study concludes that the process of the emergence of a specific deaconess culture was pervaded by bourgeois norms, values, patterns of behaviour and notions about gender roles which measured out the women's radius of action and were at times difficult to reconcile with the deaconess profession.
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Books on the topic "Lutheran Church of Australia History"

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Leske, Everard. For faith and freedom: The story of Lutherans and Lutheranism in Australia, 1838-1996. Adelaide, S. Aust: Openbook Publishers, 1996.

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Under the Southern Cross: History of the Evangelical Lutheran Church of Australia. Adelaide: Lutheran Pub. House, 1985.

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Hebart, Th. The United Evangelical Lutheran Church in Australia (U.E.L.C.A.): Its history, activities, and characteristics, 1838-1938. Adelaide: Lutheran Pub. House, 1985.

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An open book: The story of the distribution and production of Christian literature by Lutherans in Australia. Adelaide, S. Aust: Lutheran Pub. House, 1988.

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Henson, Barbara. A straight-out man: F.W. Albrecht and Central Australian Aborigines. Carlton, Vic: Melbourne University Press, 1992.

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Henson, Barbara. A straight-out man: F.W. Albrecht and Central Australian Aborigines. Carlton, Vic: Melbourne University Press, 1992.

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Albrecht, Paul G. E. From mission to church, 1877-2002: Finke River Mission. [Hermannsburg, N.T.]: Finke River Mission, 2002.

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White man's dreaming: Killalpaninna Mission, 1866-1915. Melbourne: Oxford University Press, 1994.

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Ross, Wentz Abdel. The Lutheran church in American history. Philadelphia, Pa: United Lutheran Publication House, 1986.

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Kinder, Elroy Freferick. History of the Hanover Lutheran Church. [S.l: s.n., 1986.

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Book chapters on the topic "Lutheran Church of Australia History"

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Miettinen, Riikka. "Constructing “Mad” Religious Experiences in Early Modern Sweden." In Palgrave Studies in the History of Experience, 163–94. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92140-8_7.

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AbstractThis chapter discusses the process of constructing religious experiences as pathological and ‘mad’ in early modern Sweden, during an era of great religious plurality but also strict Lutheran orthodoxy. By using two case studies of envisioned angelic encounters from early 18th century as examples, it shows the participation of several actors and discursive authorities in shaping and negotiating personal spiritual experiences. Medicalization of deviant religious experiences was one way of controlling faith and upholding the discursive hegemony of the Swedish Lutheran state Church over religion. The focus is on the process-nature of experiencing and the power dynamics in play in invalidating norm-breaching experiences.
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Jennings, Mark. "Ecstatic Church: Pentecostal-Charismatic Christianity in Australia—Antecedents, History, and Present Shape." In Happy: LGBTQ+ Experiences of Australian Pentecostal-Charismatic Christianity, 19–36. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-20144-8_2.

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Rose, Stephen. "Lutheran church music." In The Cambridge History of Eighteenth-Century Music, 127–67. Cambridge University Press, 2009. http://dx.doi.org/10.1017/chol9780521663199.006.

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"Russian Monasticism In Australia." In A Russian Presence: A History of the Russian Church in Australia, 343–52. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463211080-012.

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Wellman, Kathleen. "Medieval Darkness, a Dim Renaissance." In Hijacking History, 95–112. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197579237.003.0007.

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In these textbooks, the Middle Ages is a dark period when Christianity was perverted into Catholicism. They read the Reformation backward, showing that the Catholic Church rejected Lutheran theological tenets long before his time. They appreciate the Anglo-Saxons and medieval figures who challenged the Catholic Church as proto-Protestants. They vilify the French as their antithesis. The early English prepare the way for the Reformation and, ultimately, a Christian nation in the New World. The textbooks also use the Middle Ages to initiate some of their economic arguments, connecting early commercial development to incipient Anglo-Saxon Protestantism and then to post-Reformation Protestantism. The Renaissance, however, was an unfortunate flourishing of humanism. These interpretations of the Middle Ages have historical roots in white nationalism and anti-Catholicism, which have characterized American evangelicalism in the past and have become more prominent in recent public discourse.
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"Metropolitans Of The Russian Orthodox Church (Abroad) Also Known As The Russian Orthodox Church Outside Russia." In A Russian Presence: A History of the Russian Church in Australia, 436a—436av. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463211080-017.

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Bauer, Stefan. "Epilogue." In The Invention of Papal History, 207–12. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198807001.003.0006.

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The Epilogue provides thoughts on the development of ecclesiastical historiography after c.1580. Catholics published relatively few works on church history during this period; this was largely because Catholic universities neglected the teaching of church history. After the Magdeburg Centuriators had created a new Protestant church history, historical criticism in the Lutheran camp remained subdued in the shadow of their great achievement. In the Catholic Church, the censorship of historical authors remained a widespread practice. Also, papal biographies were rarely printed as individual publications directly after a pope’s death. The official Catholic answers to the Magdeburg Centuries are well known. In the field of doctrine, these were provided by Robert Bellarmine, while Cesare Baronio provided the Catholic answer on the historical side. To sum up, both Catholics and Protestants had many reasons to appeal to and invoke history. Polemicists naturally preferred the solutions which were closest to their own interests; and, depending on these interests, they accepted or rejected the results of humanist scholarship. Panvinio trod a fine line, exploring the limits of what could be said and written—but at times overstepping this line grossly.
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Henderson, Frances M. "The Borthwick Sisters." In The History of Scottish Theology, Volume II, 314–28. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0022.

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Jane Laurie Borthwick (1813–97), and her sister Sarah Borthwick Findlater (1823–1907), take their place alongside the Englishwomen Catherine Winkworth and Frances Cox as the foremost translators into English of German hymnody. Their volume, Hymns from the Land of Luther (1853, rev. 1884), introduced into Scottish churches the popular theology of Lutheran and Moravian Pietists. Previously, the Reformed distrust of ‘human words’ had limited congregational singing in Scotland to Psalms and Paraphrases; while an Established Church with a heavy investment in social conformity had resisted the Pietist stress on individualist faith. However, with the Disruption and the founding of the Free Church, a space was opened for this profoundly experiential theology of an intimate relationship with Jesus. The Borthwick sisters were instrumental in popularizing in Scotland an evangelical vocabulary of suffering, guilt, desire, and ecstatic consummation, in which there was a natural association between the Christian virtues and the feminine.
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"Preaching Calvinism in Lutheran Danzig: Jacob Fabritius on the Pastoral Office." In Dutch Review of Church History, Volume 85: The Formation of Clerical and Confessional Identities in Early Modern Europe, 239–55. BRILL, 2006. http://dx.doi.org/10.1163/9789047417255_015.

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10

"“Those Persistent Lutherans”: The Survival of Wesel’s Minority Lutheran Community, 1578-1612." In Dutch Review of Church History, Volume 85: The Formation of Clerical and Confessional Identities in Early Modern Europe, 397–407. BRILL, 2006. http://dx.doi.org/10.1163/9789047417255_025.

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Conference papers on the topic "Lutheran Church of Australia History"

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Harper, Glenn. "Becoming Ultra-Civic: The Completion of Queen’s Square, Sydney 1962-1978." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4009pijuv.

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Declaring in the late 1950s that Sydney City was in much need of a car free civic square, Professor Denis Winston, Australia’s first chair in town and country planning at the University of Sydney, was echoing a commonly held view on how to reconfigure the city for a modern-day citizen. Queen’s Square, at the intersection of Macquarie Street and Hyde Park, first conceived in 1810 by Governor Lachlan Macquarie, remained incomplete until 1978 when it was developed as a pedestrian only plaza by the NSW Government Architect under a different set of urban intentions. By relocating the traffic bound statue of Queen Victoria (1888) onto the plaza and demolishing the old Supreme Court complex (1827), so that nearby St James’ Church (1824) could becoming freestanding alongside a new multi-storey Commonwealth Supreme Court building (1975), by the Sydney-based practise of McConnel Smith and Johnson, the civic and social ambition of this pedestrian space was assured. Now somewhat overlooked in the history of Sydney’s modern civic spaces, the adjustment in the design of this square during the 1960s translated the reformed urban design agenda communicated in CIAM 8, the heart of the city (1952), a post-war treatise developed and promoted by the international architect and polemicist, Josep Lluis Sert. This paper examines the completion of Queen’s Square in 1978. Along with the symbolic role of the project, that is, to provide a plaza as a social instrument in humanising the modern-day city, this project also acknowledged the city’s colonial settlement monuments beside a new law court complex; and in a curious twist in fate, involving curtailing the extent of the proposed plaza so that the colonial Supreme Court was retained, the completion of Queen’s Square became ultra – civic.
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