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

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Author: Grafiati

Published: 10 December 2022

Last updated: 30 January 2023

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1

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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2

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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3

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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4

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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5

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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7

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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8

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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9

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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10

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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11

Bach-Nielsen, Carsten. "The Role of the Lutheran Church in Denmark." Kirchliche Zeitgeschichte 25, no. 2 (February 1, 2012): 293–310. http://dx.doi.org/10.13109/kize.2012.25.2.293.

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12

Sopanen, Matleena. "Led by the Spirit and the Church: Finland's Licensed Lutheran Lay Preachers, c.1870–1923." Studies in Church History 57 (May 21, 2021): 277–99. http://dx.doi.org/10.1017/stc.2021.14.

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This article examines the interplay between religious agency and institutional control. The Church Law of 1869 gave members of the Lutheran Church of Finland the right to apply to chapters for permission to preach. Men who passed the examinations became licensed lay preachers, who could take part in teaching Christianity and give sermons in church buildings. Applicants had varying backgrounds, skills and motivations. In order to avoid any disruption in church life, they had to be screened carefully and kept under clerical supervision. However, licensed lay preachers could also be of great help to the church. In a rapidly changing modern society with a growing population and a recurring lack of pastors, the church could not afford to disregard lay aid. The article shows how the Lutheran Church both encouraged and constrained the agency of the licensed lay preachers.

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13

Koepping, Elizabeth. "Spousal Violence among Christians: Taiwan, South Australia and Ghana." Studies in World Christianity 19, no. 3 (December 2013): 252–70. http://dx.doi.org/10.3366/swc.2013.0060.

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Local, often unconscious, understanding of male and female informs people's views irrespective of the religious ideology of (for Christians) the imago dei. This affects church teaching about and dealings with spousal violence, usually against wives, and can be an indicator of the failure of contextualising, from Edinburgh to Tonga and Seoul to Accra, actually to challenge context and ‘speak the Word of God’ rather than of elite-defined culture. In examining five denominations (Assembly of God, Methodist, Lutheran, Roman Catholic, True Jesus Church) in Ghana, South Australia and Taiwan, ecclesial attitudes to divorce are shown to have a crucial effect on an abused woman's decision regarding the marriage, especially where stated clerical practice differs from precept. Adding that to the effects of church teaching, the side-lining of pressure and support groups and the common failure of churches to censure spousal violence of pastors, leads the writer to suggest that any prophetic voice is strangled by shameful culture-bound collusion.

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Crăciun, Maria. "Reforming Church Space: Altarpieces and Their Functions in Early Modern Transylvania." Church History and Religious Culture 87, no. 1 (2007): 1–28. http://dx.doi.org/10.1163/187124207x189262.

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AbstractFocused on an analysis of surviving late medieval religious art in Transylvanian Lutheran churches, this study wishes to explore the ways in which these images were presented to and viewed by the congregations after the Reformation of the Saxon community. The article considers the connection between these artifacts and the ritual context that framed them whilst assessing their ability to shape different patterns of piety and a new confessional identity. Drawing mostly on visual evidence, the study also relies on an exploration of the records of the synods of the Transylvanian Lutheran Church in order to understand this newly forged religious culture.

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15

Radu, Aurel. ""Contributions to the history of the church and the Lutheran community in the city of Pitești "." Journal of Church History 2022, no. 1 (June 1, 2022): 57–86. http://dx.doi.org/10.24193/jch.2022.1.4.

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Abstract: This article aims to present a history of the church and the Lutheran/Evangelical community in the town of Pitesti starting from the middle of the 19th century and in the first two decades of the 20th century. It includes parts of the doctoral thesis entitled Modernization and urbanization in the city of Pitesti (1866-1914), defended at the University of Craiova in December 2021. In the city of Pitesti, the administrative residence of Argeș County, several Germans of Lutheran faith settled, who formed a thriving community before 1918, with their own church and a denominational primary school. The Lutheran Germans set up trading companies and were involved in social and cultural-artistic activities that paved the way: the city's first performance hall and theater known by its owners (Uklar, Lehrer), the first urban choir (Liedertafel), the first funeral insurance company (German Funeral Society of Pitesti), which meant some important landmarks of urban transformation in the modern sense.

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16

ANDORKA, Eszter. "The History of Women's Ordination in the Hungarian Lutheran Church." Journal of the European Society of Women in Theological Research 11 (January 1, 2003): 143–57. http://dx.doi.org/10.2143/eswtr.11.0.583283.

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17

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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18

Podmore, Colin. "William Holland's Short Account of the Beginnings of Moravian Work in England (1745)." Journal of Moravian History 22, no. 1 (May 1, 2022): 54–81. http://dx.doi.org/10.5325/jmorahist.22.1.0054.

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ABSTRACT William Holland's Short Account describes church life in the City of London in the 1730s with special reference to the religious societies and their connections with Wesley's “Oxford Methodists.” He shows how the Moravian Peter Böhler's preaching cross-fertilized these networks' High-Church Anglicanism with the Lutheran doctrine of justification by faith alone and thereby sparked the English Evangelical Revival. Recounting the early life of the resulting Fetter Lane Society, which served as the Revival's London headquarters, Holland emphasizes the frequent visits to and from the Moravian congregations in Germany and the Netherlands. All of this was intended to support his argument that the English Anglican members of Zinzendorf's Brüdergemeine, while accepting the Lutheran doctrine of justification, were neither Dissenters nor “Old Lutherans” (the name Zinzendorf had invented for them in order to distance the Moravian tradition from them). Rather, they had joined the Moravian Church on the understanding that in doing so they were not separating themselves from England's established church but joining a “sister church” in a form of “double belonging.” This text thus illuminates not only the early history of the Moravian Church in England but also Anglican church life in 1730s London and the origins of Wesleyan Methodism.

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19

Hope, Nicholas. "The View from the Province. A Dilemma for Protestants in Germany, 1648–1918." Journal of Ecclesiastical History 41, no. 4 (October 1990): 606–21. http://dx.doi.org/10.1017/s0022046900075746.

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Uber dem Berg gibst auch Leute. This ultramontane remark made in 1742 by Christoph Matthäus Pfaff, professor of theology and chancellor of Tübingen University between 1720 and 1756, was intended to shake students out of their cosy, provincial and exclusive Lutheran theology. It was time, so Pfaff argued, they opened windows, put aside their arrogant hair-splitting about correct Lutheran doctrine, and looked at the wider Protestant world beyond Württemberg. Knowledge of the sources of the Christian Church, and of the customs and legal shape of Protestantism in Germany as it had developed since the Reformation, provided the only sure defence of the Protestant Church in an age when autocratic behaviour was fashionable with princes, and the temporal authority of Popes Clement xi and Clement XII was still an inescapable fact.

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20

Huhta, Ilkka. "The Lutheran Church of Finland and the Civil War 1918." Kirchliche Zeitgeschichte 32, no. 1 (December 4, 2019): 134–49. http://dx.doi.org/10.13109/kize.2019.32.1.134.

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21

Halvorson, Britt. "Translating the Fifohazana (Awakening): The Politics of Healing and the Colonial Mission Legacy in African Christian Missionization." Journal of Religion in Africa 40, no. 4 (2010): 413–41. http://dx.doi.org/10.1163/157006610x545983.

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AbstractThis essay focuses on the evangelism of charismatic American Lutheran churches in Minneapolis/St. Paul by Merina Malagasy Lutheran pastors affiliated with the Fifohazana movement of Madagascar. By analyzing healing services led by one Malagasy revivalist, I argue that we may better understand how American Lutherans and Malagasy Lutherans are renegotiating the meaning of global Lutheranism while ‘reenchanting’ the body as a central interface of religious engagement. My main concern is to investigate how parallel framings of the healing services constitute a subtle traffic in representational forms that rework images of the global church.

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22

Jenson, Robert. "A Lutheran Among Friendly Pentecostals." Journal of Pentecostal Theology 20, no. 1 (2011): 48–53. http://dx.doi.org/10.1163/174552511x554636.

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AbstractJenson offers an appreciative response to the overtures of Jeffrey Lamp (Scripture), Chris Green (sacraments), Michael Chan (Judaism), and Rick Bliese (the charismatic Spirit). In explicating his theological stance, Jenson calls for a deeper appreciation of the sacramental unity of the Church and of the church's Spirit-shaped history. In regard to Judaism, he calls for Jewish and Christian theologians to think together on shared problems. Jenson accepts the genuineness of charismatic gifts, but he cannot agree with Pentecostalism's doctrine of a Spirit baptism subsequent to water baptism. Finally, he affirms the Church's pursuit of one eucharistic community.

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23

Fleischer, Manfred. "Lutheran and Catholic Reunionists in the Age of Bismarck." Church History 57, S1 (March 1988): 89–107. http://dx.doi.org/10.1017/s000964070006296x.

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Religious division has determined Germany's destiny. In the Middle Ages, it was the struggle between Emperor and Pope which doomed the Holy Roman Empire. During the Reformation, and the Thirty Years' War, it was Protestantism as well as the anti-Imperial diplomacy of the Pope and the French cardinals, which prevented the emergence of a national state and a centralized government. “From the split of the church dates all our misfortune,” complained in 1846 the Lutheran historian Johann Friedrich Böhmer, editor of a major medieval source collection. “It is a pity that the nation in the heart of Europe was drawn away from its political profession by quarrels with the church, that the development of strong political institutions was interrupted, that they eroded under the acids of religious passion and negation, so that the German people finally got into a stage of the disease where they are either seized by violent fever, or rot in apathy and despair. All our inner ferment which soon will erupt in a revolutionary outburst, all our political impotence and lethargy were, in the final analysis, caused by the split of the church, which tore us apart, and which no one can bridge. Only a new St. Boniface who would restore ecclesiastical unity could help us.”

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24

POEWE, KARLA, and ULRICH VAN DER HEYDEN. "The Berlin Mission Society and its Theology: The Bapedi Mission Church and the Independent Bapedi Lutheran Church." South African Historical Journal 40, no. 1 (May 1999): 21–50. http://dx.doi.org/10.1080/02582479908671347.

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25

Horie, Hirofumi. "The Lutheran Influence on the Elizabethan Settlement, 1558–1563." Historical Journal 34, no. 3 (September 1991): 519–37. http://dx.doi.org/10.1017/s0018246x00017489.

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Historians have long debated which continental sources gave a major impetus to the early Elizabethan religious reform. While many have examined the alleged Reformed influence on the English church, that of the Lutherans has also been discussed by some. However, these have in the main failed to appreciate the full implications of this German influence which was linked closely with ongoing diplomatic developments on the continent. During the early years of Elizabeth's reign, political considerations more than religious actually dominated the minds of politicians like William Cecil in formulating the nation's ecclesiastical policy. In fact, some key decisions on religion were the direct result of contemporary diplomatic talks with Lutheran princes.

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Bjerk, Paul. "'Building A New Eden': Lutheran Church Youth Choir Performances in Tanzania." Journal of Religion in Africa 35, no. 3 (2005): 324–61. http://dx.doi.org/10.1163/1570066054782351.

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AbstractA study of three songs by a Tanzanian youth choir reveals a synthesis of historical and intellectual sources ranging from pre-colonial social philosophy to Lutheran theology to Nyerere's Ujamaa socialism. The songs show how the choir performances break down the barrier between Bourdieu's realms of the disputed and undisputed. In appropriating an active role in shaping Christian ideology, the choir members reinterpret its theology into something wholly new and uniquely Tanzanian. Thus they appropriate an authoritative voice that shapes the basic societal concepts about the nature of life and society. They envision themselves as essential workers in an ongoing sacred task of building a modern Tanzanian nation in the image of a new Eden.

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Selderhuis, Herman J. "Die Bedeutung der Reformation Luthers für die kirchenrechtliche Entwicklung in den Niederlanden." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 102, no. 1 (September 1, 2016): 381–405. http://dx.doi.org/10.26498/zrgka-2016-0115.

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Abstract The Impact of Luther’s Reformation on the development of Church Law in the Netherlands. This essay describes how essential the specific history of the reformation in the Netherlands was for the developments of reformed church law in that country. The Dutch reformation was relatively late and was more Calvinistic than Lutheran. Calvin’s model of structuring the church, the essential effect of the refugee situation of many reformed believers and the fact that the revolt as well as the reformation were movements mainly ,from below‘, result in a church polity with the following characteristics: self-government of each individual congregation, active involvement of all church members, independence towards political authorities and a presbyterial-synodical church organisation. This church model was reached through a series of synodical meetings that started in the 1560ies and came to a conclusion at the Synod of Dordt in 1618/1619.

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WEBER, FRIEDRICH, and CHARLOTTE METHUEN. "The Architecture of Faith under National Socialism: Lutheran Church Building(s) in Braunschweig, 1933–1945." Journal of Ecclesiastical History 66, no. 2 (April 2015): 340–71. http://dx.doi.org/10.1017/s0022046913002571.

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It has frequently been assumed that church building ceased after the National Socialists came to power in Germany in 1933. This article shows that it continued, and considers the reasons why this was the case. Focussing on churches built in the Church of Braunschweig between 1933 and 1936, it explores the interactions between emergent priorities for church architecture and the rhetoric of National Socialist ideology, and traces their influence on the building of new Protestant churches in Braunschweig. It examines the way in which Braunschweig Cathedral was reordered in accordance with National Socialist interests, and the ambiguity which such a reordering implied for the on-going Christian life of the congregation. It concludes that church building was widely understood to be a part of the National Socialist programme for creating employment, but was also used to emphasise the continuing role of the Church in building community. However, there is still much work to be done to investigate the ways in which churches and congregations interacted with National Socialism in their day-to-day existence.

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Hill, Kat. "Mapping the Memory of Luther: Place and Confessional Identity in the Later Reformation*." German History 38, no. 2 (February 4, 2020): 187–210. http://dx.doi.org/10.1093/gerhis/ghz098.

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Abstract In 1571 mapmakers Johannes Mellinger and Tilemann Stella produced a map of the county of Mansfeld, Luther’s birthplace. This article considers this map as a complex printed material object: it is far more than a straightforward representation of place as it is covered with historical details, quotations, writing and references to Luther’s life, the Reformation and Mansfeld’s history. It created a notion of Lutheran space and used this space as a form of memory-making and memorialization at a critical time in Lutheran history. The decades following the death of Luther, in 1546, were a time of crisis, when Lutheranism grieved the loss of the Wittenberg reformer while also inscribing its presence on the confessional map of sixteenth-century Europe. Mellinger and Stella’s map of Mansfeld reveals how second-generation Lutherans reconceptualized the landscape to provide an alternative way of writing Luther’s life, and how Lutherans could integrate pasts and places which were not specifically Lutheran into a providential narrative. The map addressed the tensions of tradition and novelty with its composite, hybrid form that combined space, events and person, and it historicized and reimagined space. This map demands that we think about how space functioned within a culture which wanted to remember Luther’s life and write histories in a way that could validate Lutheranism and its future, and in particular it focuses our attention on how memory-making at this specific point of existential concern shaped the Lutheran Church.

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Brown, Christopher Boyd. "Art and the Artist in the Lutheran Reformation: Johannes Mathesius and Joachimsthal." Church History 86, no. 4 (December 2017): 1081–120. http://dx.doi.org/10.1017/s0009640717002062.

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Luther's student Johann Mathesius, longtime pastor in the Bohemian mining town of Joachimsthal, provides a lens for seeing early modern art and artists through Lutheran eyes, challenging modern interpretations of the dire consequences of the Reformation for the visual arts.1For Mathesius, pre-Reformation art provided not only evidence of old idolatry but also testimony to the preservation of Evangelical faith under the papacy. After the Reformation, Joachimsthal's Lutherans were active in commissioning new works of art to fill the first newly built Protestant church, including an altarpiece from Lucas Cranach's workshop. Mathesius's appreciation of this art includes not only its biblical and doctrinal content but also its aesthetic quality. In an extended sermon on the construction of the Tabernacle in Exodus 31, Mathesius draws on Luther's theology of the special inspiration of the “great men” of world history to develop a Lutheran theology of artistic inspiration, in which artists are endowed by the Holy Spirit with extraordinary skills and special creative gifts, intended to be used in service of the neighbor by adorning the divinely appointed estates of government, church, and household.

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Remes, Hanna. "”Sävelet tekevät tekstin eläväksi”: paaston ja pääsiäisajan liturginen kuoromusiikki sanoman kannattelija." Trio 10, no. 1 (July 10, 2021): 91–100. http://dx.doi.org/10.37453/trio.110132.

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Hanna Remes’s artistic doctoral degree, which focuses on choral church music in worship, is the first of its kind in Finland. The demonstration of proficiency carried out 2016–2020 comprises two masses, a worship service, a passion drama and an Easter concert. She elucidates changes in guidelines for the liturgical use of the choir according to the Evangelical Lutheran Church of Finland’s 2000 church manual from those of the 1968 church manual. The dissertation stands at the junction of liturgy and the history of church music. Remes compares and analyses the liturgical role of the choir in the Church of Finland as stated in the latest church manuals and supplementary materials and explains the guiding principles of the manuals’ preparation.

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Werth, Charles E. "The Wauwatosa Theology: John Philip Koehler and His Exegetical Methodology." Church History 55, no. 2 (June 1986): 206–17. http://dx.doi.org/10.2307/3167421.

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Wauwatosa is a suburb of the city of Milwaukee, Wisconsin. It was there that a particularly fascinating bit of twentieth-century church history was played out between 1900 and 1929. Three theological professors, J.P. Koehler, August Pieper, and John Schaller, headquartered in Wauwatosa sought to influence a generation of students preparing for the ministerium of the Wisconsin Synod of the Lutheran church. Short-lived and generally scorned, the Wauwatosa Theology is clothed in a comic-tragic story. Its rise and fall is contemporaneous with the rise and fall of its chief framer, John Philip Koehler.

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WITMER, OLGA. "Between Compliance and Resistance: Lutherans and the Dutch Reformed Church at the Cape of Good Hope, 1652–1820." Journal of Ecclesiastical History 73, no. 2 (February 4, 2022): 326–47. http://dx.doi.org/10.1017/s0022046921002190.

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The Reformed Church was the official denomination at the Dutch Cape of Good Hope. Lutheran immigrants constituted the second largest Protestant group, and received recognition in 1780. This article argues that Cape Lutherans had an ambiguous relationship with their Church. They oscillated between the two denominations, guided by personal preferences, but also due to restrictions imposed on Lutherans by the Reformed authorities. The prolonged inability to secure recognition prompted the Cape Lutherans to seek support among coreligionists in the German lands, India and elsewhere in the Dutch Empire. This network challenged, but did not overcome, their restricted social and religious position in Cape society.

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Kotliarov, Petro, and Vyacheslav Vyacheslav. "Visualizing Narrative: Lutheran Theology in the Engravings of Lucas Cranach." Scientific Herald of Uzhhorod University. Series: History, no. 2 (45) (December 25, 2021): 79–84. http://dx.doi.org/10.24144/2523-4498.2(45).2021.247097.

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The early stage of the Reformation in Germany was marked by an iconoclastic movement inspired by radical reformers. In the scientific literature, iconoclasm is often interpreted as a phenomenon that became a catastrophe for German art, as it halted its renaissance progress. The purpose of the article is to prove that the Lutheran Reformation did not become an event that stopped the development of German art, but, on the contrary, gave a new impetus to its development, especially the art of engraving. Throughout the history of Christianity, there have been discussions about what church art should be, in what form it should exist and what function it should carry. In the days of the Reformation, these discussions flared up with renewed vigor. Most reformers held the view that the church needed to be cleansed of works of art that were seen as a legacy of Catholicism. The iconoclast movement that transitioned into church pogroms and the destruction of works of art in Wittenberg in early 1522 prompted Martin Luther to publicly express his disagreement with the radical reformers and to express his own position on the fine arts in the reformed church. In a series of sermons from March 9 to 16, 1522 (Invocavit), Martin Luther recommended the destruction of images that became objects of worship, but considered it appropriate to leave works of art that illustrate biblical stories or reformation ideas. For Luther, the didactic significance of images became a decisive argument. The main points of the series of Luther’s sermons (Invocavit) show that he not only condemned the vandalism of iconoclasts, but also argued that the presence of works of art in the church does not contradict the Bible, but, on the contrary, helps to better understand important truths. It is noted that the result of Luther's tolerant position was the edition of the September Bible (1522) illustrated by Lucas Cranach's engravings. The reviewed narrative and visual sources prove that due to Reformation the art of engraving received a new impetus, and Lutheranism was formed not only as a church of the culture of the word, but also of the culture of the eye. It was established that the main requirement for art was strict adherence to the narrative, which is observed in the analyzed engravings of Lucas Cranach. It is considered that the engravings to the book of Revelation are characterized not only by the accuracy of the text, but also by sharpened polemics, adding a new sound to biblical symbols, sharp criticism of the Catholic Church, and visualization of the main enemies of the Reformed Church. It is proved that the polemical orientation of the engravings spurred interest and contributed to the commercial success of the September Bible. The rejection of traditional plots by protestant artists did not become overly destructive, and in some cases, it even led to the enrichment of European visual culture.

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Benne, Robert, and James M. Estes. "Godly Magistrates and Church Order: Johannes Brenz and the Establishment of the Lutheran Territorial Church in Germany 1524-1559." Sixteenth Century Journal 35, no. 2 (July 1, 2004): 556. http://dx.doi.org/10.2307/20476981.

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Boyd, Lois A., and Mary Todd. "Authority Vested: A Story of Identity and Change in the Lutheran Church-Missouri Synod." Journal of American History 88, no. 1 (June 2001): 260. http://dx.doi.org/10.2307/2675026.

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Dinger, Steven C. and Alene. "Collecting the History of the Church in Australia." Journal of Mormon History 48, no. 3 (July 1, 2022): 64–70. http://dx.doi.org/10.5406/24736031.48.3.08.

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38

Kodres, Krista. "Church and art in the First Century of the reformation in Estonia: towards Lutheran orthodoxy." Scandinavian Journal of History 28, no. 3-4 (December 2003): 187–203. http://dx.doi.org/10.1080/03468750310003668.

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39

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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RANGE, MATTHIAS. "‘Wandelabendmahl’: Lutheran ‘Walking Communion’ and its Expression in Material Culture." Journal of Ecclesiastical History 64, no. 4 (September 9, 2013): 731–68. http://dx.doi.org/10.1017/s002204691200084x.

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This article discusses one specific way in which Protestant communion was, and still is, celebrated: the ‘Wandelabendmahl’, or ‘walking communion’, in which communicants receive bread and wine at the two sides of the altar, walking around it in between. After a general discussion of the ‘Wandelabendmahl’ in Lutheranism, the article examines how this rite was and is reflected in material culture, especially in today's northern Germany and southern Denmark. The rite was physically enshrined in church buildings by special furnishings at and around the altar. This study argues for a more holistic approach to sources: the inclusion of material culture in the study of religious practices allows for consideration and analysis of the experience of parishioners on a day-to-day basis. It is argued that it was by such means – visible, tangible, and to be experienced by each individual parishioner – that complex theological concepts were made accessible to congregations.

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Shackelford, Jole. "Paracelsianism and the Orthodox Lutheran Rejection of Vital Philosophy in Early Seventeenth-Century Denmark." Early Science and Medicine 8, no. 3 (2003): 210–52. http://dx.doi.org/10.1163/157338203x00071.

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AbstractParacelsian medicine and natural philosophy was formed during the Radical Reformation and incorporated metaphysical propositions that were incompatible with the Lutheran confession as codified in the Confessio Augustana and elaborated in the ultra-orthodox Formula of Concord. Although Paracelsian ideas and practices were endorsed by important philosophers and physicians in late-sixteenth century Denmark without raising serious alarm, the imposition of strict Lutheran orthodoxy in the Danish Church and a concomitant resurgence of Aristotelian philosophy drew attention to the religious heterodoxies inherent in Paracelsianism. Unacceptable theological and religious propositions, which reached Denmark in Rosicrucian texts and were implicit in certain medical and philosophical treatises, were in many cases inseparable from core Paracelsian concepts, with the result that Danish academic philosophers, physicians, and theologians rejected Paracelsian ideas except where they could be accommodated to acceptable Galenic and Aristotelian interpretations. When this was done, such ideas are arguably no longer Paracelsian in any meaningful way.

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Balmer, Randall, and Mary Todd. "Authority Vested: A Story of Identity and Change in the Lutheran Church-Missouri Synod." American Historical Review 106, no. 3 (June 2001): 1003. http://dx.doi.org/10.2307/2692419.

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Buffel, O. "A JOURNEY OF THE PEOPLE OF BETHANY MARKED BY DISPOSSESSION, STRUGGLE FOR RETURN OF LAND AND CONTINUED IMPOVERISHMENT: A CASE STUDY OF LAND REFORM THAT HAS NOT YET REDUCED POVERTY." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 131–44. http://dx.doi.org/10.25159/2412-4265/102.

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This article investigates the history of the farm Bethany in the Free State (a province of South Africa), which was the first mission station of the Berlin Mission Society. It traces its history from the time when Adam Kok II allocated the farm to the Mission Society for the purpose of spreading the gospel to the indigenous people, and to its dispossession through the forced removals of 1939 and later in the 1960s. It argues that the history of the community is a journey from a community that was economically sustainable before the forced removal, to a journey of impoverishment caused by dispossession. After successful restitution of the farm in 1998, the community continues to be impoverished. The article argues for a restitution process that reduces and eliminates poverty and it challenges the Department of Land Affairs to partner with communities that have returned to their ancestral lands. In this partnership the weak and inadequate post-settlement support must be reviewed and improved in view of ensuring that livelihoods are enhanced and poverty reduced, if not eliminated. The article also challenges the Evangelical Lutheran Church, which still owns part of the farm through its Property Management Committee, to equally partner with the community members of whom the majority are members of the Lutheran Church.

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Headley, John M. "“Ehe Türckisch als Bäpstisch”: Lutheran Reflections on the Problem of Empire, 1623–28." Central European History 20, no. 1 (March 1987): 3–28. http://dx.doi.org/10.1017/s0008938900011547.

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No question today … either among learned men is more discussed or among the highest princes of the Christian world is more controversial than that of monarchy.…” Few persons in early seventeenth-century Europe could have spoken with greater authority on the matter of emperor and empire than that archival miner and assembler of political texts, Melchior Goldast. In his dedicatory letter to the Archbishop of Bremen the political publicist proceeded to accuse the Papacy, more wolf than pastor, of having intruded upon both church and secular authority, arrogating to its own monarchy the supreme Sacerdotium and the supreme Imperium. The disturbed publicist concluded his account of papal usurpation and artifice: “If there were no Roman emperors, there would be no Roman pope: if there were no Roman pope, Roman emperors would still flourish.

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Birecki, Piotr. "The Lutheran Church in Rodowo as a Place of the Spiritual Meeting of Three Social Strata." Entangled Religions 7 (July 27, 2018): 109–36. http://dx.doi.org/10.46586/er.v7.2018.109-136.

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The article presents the hitherto unknown decoration of the furnishing of a little Protestant church in Rodowo in Ducal Prussia, founded by the local aristocratic family ofthe Schack von Wittenaus. After firstly providing an overview of the complicated confessional history of the region, the church, and its patrons, the second part of this article presents the emblematic decoration of church benches based on the “Four Elements,” with models for tapestries designed by Charles Le Brun and published in Paris in 1668 (and later in Germany). The original emblems, with descriptions by Charles Perrault, refer to King Louis XVI as the ideal ruler, but in Rodowo they emphasize the position of the Prussian nobility as the most important social group in the country. The second part of the article presents four unknown easel paintings on the church walls, with a symbolic presentation of Lutheran piety connected with Pietism in Ducal Prussia. The entire artistic ensemble in the church refers to the role of noblemen as leaders in the social and religious life of Ducal Prussia.

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Zherdiev, Vitalii V. "Three Orthodox Temples of Lappeenranta — Art Through the Prism of History." Vestnik of Saint Petersburg University. Arts 10, no. 4 (2020): 609–36. http://dx.doi.org/10.21638/spbu15.2020.405.

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The article discusses the history of the creation of three Russian military churches in the Finnish city of Lappeenranta (Villmanstrand), representing vivid examples of stone and wooden architecture: churches of the Protection of the Virgin (The Intercession church) (1785), St. Nicholas the Thaumaturge (1904) and the Nativity of Christ (1914). A comprehensive analysis of the history of construction, architectural features and preserved decoration of the mentioned churches, which are significant for Russian Orthodox church construction abroad, is presented for the first time ever in the article. The Intercession Church in the Villmanstrand Fortress is the first brick freestanding Russian church built in Western Europe. The dynamics of changes of the temple as a result of reconstruction and renovation of the decoration is considered. For the first time, the church works of academician Nikanor Tiutriumov (1821–1877) for the Intercession Church are described and late painting interventions in unsigned images, which may also belong to Tiutriumov, are analyzed. The history of the construction of the wooden camp church of St. Nicholas the Thaumaturge is outlined, the uniqueness of which was expressed in the rich carved decor that distinguished the church from other Russian wooden churches in Finland. However, in the early 1920s the church was dismantled and only a few archival photographs make it possible to recreate its appearance. For the dragoon regiment stationed in Villmanstrand, a regiment church in the neo-Russian style was built according to Georgy Kosyakov’s design — the only example of this kind in Finland and one of the few examples of this style in Western Europe. After 1918, the church building was transferred to the Lutheran community and modified by the removal of domes and a radical redevelopment. The degree of embodiment of the architect’s original plan based on the author’s drawings and preserved photographs is analyzed.

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Stayer, James M. "The Contours of the Non-Lutheran Reformation in Germany, 1522–1546." Church History and Religious Culture 101, no. 2-3 (July 21, 2021): 167–74. http://dx.doi.org/10.1163/18712428-bja10025.

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Abstract Among the common ways of portraying Reformation divides are the following categories: Magisterial vs Radical Reformations; or a “church type” vs a “sect type” of reform. This essay offers an alternative view. It underscores the differences between Lutherans and Anglicans on one side; and the Reformed, Anabaptists, and Schwenckfelders on the other. The Lutherans, like the Anglicans under Henry VIII, worshipped in altar-centered churches which were Roman Catholic in appearance. They presented themselves as reformers of Catholic errors of the late Middle Ages. By contrast, when the Reformed, Anabaptists, and Schwenckfelders met for worship, it was in unadorned Bible-centered meeting houses. The Anabaptists were targeted for martyrdom by the decree of the Holy Roman Empire of 1529 against Wiedertäufer (“rebaptists”). Contrary to the later memory that they practiced a theology of martyrdom, the preference of apprehended Anabaptists was to recant.

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Thomann, Günther. "John Ernest Grabe (1666–1711): Lutheran Syncretist and Anglican Patristic Scholar." Journal of Ecclesiastical History 43, no. 3 (July 1992): 414–27. http://dx.doi.org/10.1017/s0022046900001366.

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The subject of this article claims attention for two special reasons. Firstly, and without any doubt, Grabe was one of the greatest atristic scholars of his age and lent lustre to the scholarly tradition at Oxford where his later years were spent. Secondly, his phenomenal patristic scholarship was inspired by a religious motive, which derived from his attachment to Lutheran Syncretism, a movement begun by the Helmstedt theologian Georg Calixtus (1586-1656). The problem of Grabe's neglect by historians is compounded by the confusion created by a contemporary account of the vital episode which brought him from Germany to Oxford and from Lutheranism to the Church of England. This article will therefore, draw together the scattered information which exists on Grabe's career and thereby remedy the neglect of historians, and dispel some of the confusion surrounding him.

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Kuenning, Paul P. "New York Lutheran Abolitionists. Seeking a Solution to a Historical Enigma." Church History 58, no. 1 (March 1989): 52–65. http://dx.doi.org/10.2307/3167678.

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Among nineteenth-century North American Lutherans the only corporate body to take an early, serious, and vigorous stand on behalf of the abolition of human slavery was a small group in upper New York State called the Franckean Evangelic Synod.1 On 25 May 1837, at a meeting held in a small country chapel in Minden township, Montgomery County, four Lutheran clergymen and twenty-seven lay delegates broke with the Hartwick Synod and formed the new association. It was named after the German Lutheran Pietist cleric and humanitarian August Hermann Francke (1663–1727). The abolitionist convictions of the Franckean Synod were embedded in the main body of its constitution. No minister who was a slaveholder or engaged in the traffic of human beings or advocated the system of slavery then existing in the United States could be accepted into the synod nor could a layperson practicing any of the above serve as a delegate to synodical meetings.2 By 1848 these restrictions were increased to include laity who “justified the sin of slavery” and clergy “who did not oppose” it.3 Such precise constitutional requirements in opposition to human slavery remain without precedent in the history of the Lutheran church.

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Conway, J. S. "The Lutheran Church and the East German State: Political conflict and change under Ulbricht and Honecker." German History 9, no. 2 (April 1, 1991): 260–61. http://dx.doi.org/10.1093/gh/9.2.260.

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