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Journal articles on the topic 'Lutheran church'
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1
Imeldawati, Tiur, Rencan Charisma Marbun, and Warseto Freddy Sihombing. "Ekklesiologi Martin Luther Sebagai Dasar Tata Gereja Aliran Lutheran di Indonesia." Jurnal Teologi Cultivation 6, no. 2 (December 31, 2022): 18–31. http://dx.doi.org/10.46965/jtc.v6i2.1667.
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Martin Luther as a great theologian has left a theological view that has a wide influence in the world, especially for the Lutheran churches. Martin Luther's ecclesiology has also been used as the basis for the Lutheran church order. What did Luther believe about ecclesiology? This is what this research tries to examine, and Luther's view has become the basis for Lutheran churches to carry out church programs related to their marturia, koinonia and diakonia. Has anything changed after hundreds of years have passed and how do Lutheran churches live up to Luther's belief in church life? This is what is studied in the research conducted by the author. This is interesting because the great influence of a Luther has been recognized by the world church.
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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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Nikolajsen, Jeppe Bach. "Church, State, and Pluralistic Society." International Journal of Public Theology 15, no. 3 (October 27, 2021): 385–400. http://dx.doi.org/10.1163/15697320-01530006.
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Abstract This article demonstrates that Lutheran teaching on the two regiments can be drawn in different directions and how it was drawn in a particular direction for centuries so that it could provide a theoretical framework for mono-confessional Lutheran societies. It argues that the Lutheran two regiments theory can be developed along a different path, regaining some emphases in Luther’s early reflections: it can thereby contribute to an improved understanding of the role not only of the church but also of the state. While a number of Lutheran theologians believe that Lutheran teaching on the two regiments is particularly difficult to apply today, with some even contending that it should simply be abandoned, this article argues that Lutheran teaching on the two regiments could present a potential for a relevant understanding of the relationship between church, state, and society, and its ethical implications in a contemporary pluralistic society.
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Freeman, David Fors. ""Those Persistent Lutherans": the Survival of Wesel's Minority Lutheran Community, 1578-1612." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 397–407. http://dx.doi.org/10.1163/187607505x00245.
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AbstractThis essay analyzes the various strategies Lutherans in the German city of Wesel pursued in securing their status as a minority church during the late sixteenth and early seventeenth centuries. Through petitioning their magistrates, securing competent clergy, and obtaining support from their Lutheran Diaspora and a variety of external political authorities, the Lutherans eventually achieved their goals of public worship in their own church as part of the klevish Lutheran synod.
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Karttunen, Tomi. "The Lutheran Theology of Ordained Ministry in the Finnish Context." Ecclesiology 16, no. 3 (October 12, 2020): 361–78. http://dx.doi.org/10.1163/17455316-bja10001.
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Abstract Martin Luther’s ordination formulary (1539) followed the early Church in its essential elements of the word, prayer, and the laying on of hands. Ordination was also strongly epicletic, including the invocation of the Holy Spirit. Although Luther did not understand ordination as a sacrament, he affirmed its effective, instrumental character. The Lutheran Reformation retained bishops, but the Augsburg Confession’s article concerning ministry did not mention episcopacy. The Evangelical Lutheran Church of Finland’s ordination is by a bishop through the word, prayer, and laying on of hands. Ordination is not merely the public confirmation of vocation but an instrumental and sacramentally effective act, in which benediction confers the ministry. If the Church is Christ’s presence and the incarnate Word is the basic sacrament in Lutheran-Roman Catholic dialogue, is a differentiated consensus possible concerning the ministry of word and sacrament, and ordination within this context, as a means of grace indwelt by God?
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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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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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Witte, John. "From Gospel to Law: The Lutheran Reformation and Its Impact on Legal Culture." Ecclesiastical Law Journal 19, no. 3 (August 31, 2017): 271–91. http://dx.doi.org/10.1017/s0956618x17000461.
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The Lutheran Reformation transformed not only theology and the Church but also law and the State. Despite his early rebuke of law in favour of the gospel, Martin Luther eventually joined up with various jurists and political leaders to craft ambitious legal reforms of Church, State and society on the strength of his new theology, particularly his new two-kingdoms theory. These legal reforms were defined and defended in hundreds of monographs, pamphlets and sermons published by Lutheran writers from the 1520s onwards. They were refined and routinised in equally large numbers of new Reformation ordinances that brought fundamental changes to theology and law, Church and State, marriage and family, criminal law and procedure, and education and charity. Critics have long treated this legal phase of the Reformation as a corruption of Luther's original message of Christian freedom from the strictures of all human laws and traditions. But Luther ultimately realised that he needed the law to stabilise and enforce the new Protestant teachings. Radical theological reforms had made possible fundamental legal reforms, which, in turn, would make those theological reforms palpable. In the course of the 1530s and thereafter, the Lutheran Reformation became in its essence both a theological and a legal reform movement. It struck new balances between law and gospel, rule and equity, order and faith, and structure and spirit.
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Eremeeva, Natalya. "Heresy and Adiaphora in Lutheran Dogma." Logos et Praxis, no. 3 (September 2023): 57–65. http://dx.doi.org/10.15688/lp.jvolsu.2023.3.7.
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This article is a historical, philosophical, and religious analysis of the reception of the concepts of "heresy" and "adiaphora" in Lutheran dogmatics. There is tension between the condemnation of heresies in Lutheran confessional books and the unconditional recognition of heresies as such by all Lutheran denominations. The problem of understanding the term "heresy" among Lutherans is considered, and a conclusion is made about the similarity of the terminological reception of the Reformation period with the era of the early church, when the lack of a clear definition of the concept of "heresy" did not prevent it from being used in a polemical sense, loading it with negative connotations in order to emphasize the unity of true Christian teaching. Such Lutheran confessional books as "Augsburg Confession", which is a sufficient basis for confessional self-determination and is recognized by all conservative and liberal Lutheran denominations, and the "Formula of Concord", which strictly defines the boundaries of Lutheran confessional identity, are studied. A number of historical examples of heresies mentioned and condemned by Lutheran theologians in the corpus of religious confessional writings are considered. The fact of the practical acceptance of church tradition by confessional Lutherans, in particular the results of the first ecumenical councils, the patristic tradition as evidence of faith and understanding of Holy Scripture, as well as a number of other significant aspects of church heritage, is emphasized. The change in the context of the use of the concept of "adiaphora" is analyzed, a conclusion is made about the preservation of the semantics of the term "adiaphora" in essence, and it is proved that the ethical context of its use among the Stoic philosophers and in the patristic tradition is transformed into a dogmatic one in Lutheranism. It is emphasized that this paradigm contributes to the formation of a tolerant attitude among Lutherans towards dissent and heterodoxy, which opens up opportunities for interreligious dialogue and the development of interchurch communication. A generalizing conclusion is made about the role of discussions of early Lutheranism in the formation of key tenets of Lutheran teaching and Lutheran confessional identity.
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Erling, Maria. "The Coming of Lutheran Ministries to America." Ecclesiology 1, no. 1 (2004): 56–74. http://dx.doi.org/10.1177/174413660400100103.
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AbstractThis article examines the historical and theological foundations of Lutheran doctrines of the ministry of word and sacrament in the Reformation and the Confessional documents and how this inheritance was transposed to the American context. Against this background, it considers the debates on ministerial issues that surrounded the founding of the Evangelical Lutheran Church in America and the challenges with regard to ministry and mission that face Lutherans in America today as a result of fresh immigration and tensions between the local and the wider church.
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Murthy, Jayabalan. "Christianity and Its Impact on the Lives of Kallars in Tamil Nadu Who Embraced the Faith, in Comparison to Those Who Did Not: Special Reference to Kallar Tamil Lutheran Christians in Tamil Nadu." Religions 14, no. 5 (April 27, 2023): 582. http://dx.doi.org/10.3390/rel14050582.
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The German and Swedish Lutheran Mission was a major and pioneering Protestant mission society that started its mission work in Tamil Nadu. The Halle Danish, Leipzig mission, and Church of Sweden mission societies had a larger mission field in Tamil Nadu. Tamil Evangelical Lutheran Christians are intimately associated with the German Lutheran Mission and Swedish Mission. The first German Lutheran missionaries, Bartholomäus Ziegenbalg and Heinrich Plütschau, came to India in 1706. From then on, many Lutheran missionaries came to Tamil Nadu. Afterwards Tamil Nadu became a thriving Christian center for decades, with a strong Christian congregation, church, and several institutions. The majority of these Christians are descendants of Dalits (former untouchable Paraiyars) and Kallars who embraced Christianity. From a life of near slavery, poverty, illiteracy, oppression, and indignity, conversion to Christianity transformed the lives of these people. Tamil Evangelical Lutheran Dalits and Kallars found liberation and have made significant progress because of the Christian missionaries of the Church of the German and Swedish Mission. Both the German and Swedish Mission offered the Gospel of a new religion to not only the subaltern people but also the possibility of secular salvation. The history of Lutherans needs to be understood as a part of Christian subaltern history (Analysing the Indian mission history from the native perspective). My paper will mainly focus on Tamil Lutheran Dalit and Kallar Christians. In this paper, I propose to elucidate the role of German and Swedish Lutheran missionaries in the social, economic, educational, and spiritual life of Tamil Lutheran Dalits and Kallars. Due to the page limit, I am going to mainly focus on Swedish Mission and Kallar Lutheran Christians.
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Holm, Anders. "- Luthertolkningen i 1812-krøniken." Grundtvig-Studier 64, no. 1 (May 29, 2015): 109–22. http://dx.doi.org/10.7146/grs.v64i1.20923.
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Luthertolkningen i 1812-krøniken[The Interpretation of Luther in Grundtvig’s World Chronicle of 1812]By Anders HolmGrundtvig grew up in two Lutheran vicarages. Both homes were characterized by Lutheran orthodoxy but could not ignore the critical thoughts of the Enlightenment. During his studies at the University of Copenhagen Grundtvig was convinced of the truth of the new philosophy of reason. His father’s wish in 1810, however, that he become his curate demanded that he reconsidered the world-view which he thought to have left behind. It all ended in a crisis and a nervous breakdown, which resulted in his return to a faith strongly inspired by Luther.Grundtvig’s book Brief View of the World Chronicle in Context, 1812, aimed to find God in the course of events of world history. His method was to describe and evaluate the past and the present with the Bible as the standard, and he chose to concentrate on Luther and Melanchthon as the principal characters of the Reformation. Luther dismissed everything that was not based upon clear words from scripture as lies and delusions; Melanchthon was a skilful interpreter of Luther’s radical statements, expressing himself distinctly and unequivocally. After the deathof Luther, however, Melanchthon was influenced by Reformed theology. The principal difference between Reformed and Lutheran cultures, Grundtvig claimed, sprung from the fact that Zwingli had emphasized reason whereas Luther wasmore poetically inclined. Accordingly, two cultures with diverging directions developed. The belief in reason and inborn abilities had led the followers of the Reformed Church to social uprising, and their mentality made them oppose people of other opinions. Lutheran believers and supporters on the other hand, Grundtvig conceived of as more obedient to authority. In contrast to the Reformed culture, the Lutherans appreciated elements of beauty in their churches such as art, music and hymn singing.Finally, the assessment of the young Grundtvig as a Lutheran orthodox is discussed, with the result that this view cannot be confirmed. Grundtvig does not show any tendency towards building coherent dogmatics from single biblicalpassages. But the Bible still has a role to play in the judging of the past because, as a whole, it points to the true Christianity in history.
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Põder, Christine Svinth-Værge, and Johanne Stubbe Teglbjærg Kristensen. "Retfærdiggørelse som troens indhold og teologiens norm." Dansk Teologisk Tidsskrift 86, no. 2 (September 18, 2023): 132–57. http://dx.doi.org/10.7146/dtt.v86i2.140682.
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Among the Confessions of the Danish Evangelical-Lutheran Church, the Augsburg Confession plays a special role as the one which, together with Luther’s Little Catechism, expresses the Lutheran identity of the Danish Evangelical-Lutheran Church. Among the Augsburg Confession’s articles, article number four has traditionally been considered the center of the entire confession and thus seen as an expression of the basic content of faith and hence also as the norm of theology. If one looks at the later, modern and contemporary Lutheran discussions of article four more closely, they concern above all discussions about how the connection between the content of faith and the norm of faith should be understood. In this contribution, we affirm the importance, depth and contemporary relevance of this discussion and propose an open interpretation that does not reduce Lutheran theology to a matter of either content or norm, but rather asks about the context of content and the limits and possibilities the methods of theology.
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Pedersen, Else Marie Wiberg. "Reformationen og køn." Dansk Teologisk Tidsskrift 80, no. 2-3 (September 16, 2017): 146–65. http://dx.doi.org/10.7146/dtt.v80i2-3.106353.
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This article will combine three anniversaries, namely the 500-anniversary of the beginning of Luther’s reformation, the 75-anniversary of the establishment of theology at Aarhus University, and, not least, the 70-anniversary of the admission of women to the ordination in the Evangelical-Lutheran church in Denmark. The article will thus fall in three main parts. The first part will treat Luther’s theology of ministry with regard to gender and the role of women in the church. The next part will highlight what role theology and gender played when women were finally admitted to the ordination. Finally, Regin Prenter’s(the first professor in dogmatics at Aarhus University) theology of ministry pertaining to women will be analysed. The aim is that of showing how later generations of Lutherans were often more conservative than the reformer, introducing arguments against women’s ordination that were irreconcilable with Luther’s theology, particularly in the 20th century.
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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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Dreyer, Rasmus H. C. "Konkordiebog og Kirkeordinans." Dansk Teologisk Tidsskrift 86, no. 2 (September 18, 2023): 158–86. http://dx.doi.org/10.7146/dtt.v86i2.140683.
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The Book of Concord (1580) is the normative collection of confessions in the worldwide Lutheran Church. The present Danish Lutheran Church is an exception due to Danish King Frederik II’s rejection of the Book of Concord in 1580. This article reviews the historical background for the Book of Concord and especially the history and theology of the Formula Concord. It pays special attention to the use of Luther and Confessio Augustana (Invariata) as theological authorities in Formula Concord. In Denmark, Philippist theology was the predominant way of thinking theology in the late 16th century, yet it is not barely the contrast to a presumed Gnesiolutheran biased Formula Concord, which can explain the Danish rejection of Book of Concord and Formula Concord. Denmark already had a collection of confessions, a corpora doctrinae, the article argues, in form of its Church Ordinance (1537/39) (co-authored by Wittenberg-theologian Bugenhagen) and i.a. the Niels Hemmingsen authored legislative documents, De Tabella de Coena Domini (1557) and the Foreigner’s Articles (1569). Furthermore, Danish foreign policy was to a greater extent than the other Lutheran countries bound by an expectation of Catholic reaction and for that reason the need for a pan-Protestant alliance. In this way, the Danish process of fixing a Lutheran confession resulted in a more pragmatic way of being a confessional Lutheran church and state.
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Robin, A. Leaver. "Motive and Motif in the Church Music of Johann Sebastian Bach." Theology Today 63, no. 1 (April 2006): 38–47. http://dx.doi.org/10.1177/004057360606300105.
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Johann Sebastian Bach stands in a long line of Lutheran composers who used musical forms to convey theological concepts that reaches back to Luther himself. Lutheran theologians and musicians used the Latin formula viva vox evangelii to define their understanding of music as the living voice of the gospel. Here is presented first an overview of this Lutheran tradition, and then an examination of specific examples from Bach's musical works that expound specific theological concepts such as the doctrine of the Trinity, the distinction between law and gospel, the nature of discipleship, and christological hermeneutics in general.
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Tunheim, Katherine A., and Mary Kay DuChene. "The Professional Journeys and Experiences in Leadership of Evangelical Lutheran Church in America Women Bishops." Advances in Developing Human Resources 18, no. 2 (April 12, 2016): 204–22. http://dx.doi.org/10.1177/1523422316641896.
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The Problem There are 70.5 million Lutherans in the world, with numbers increasing in Asia and Africa. Currently, only 14% of the Lutheran bishops are women, an increase from 10% in 2011. The role of bishop is a complex leadership position, requiring one to lead up to 150 churches and pastors in a geographical area. With more than 50% of the Lutheran church population comprised of women, their gender and voices are not being represented or heard at the highest levels of the Evangelical Lutheran Church in America (ELCA). With one billion women projected to enter the workforce globally in the next two decades, more needs to be written and understood about women church leaders, such as Lutheran bishops. The purpose of this study was to explore the journeys of women who achieved the office of bishop, to glean what can be learned for the benefit of other women who might be called to these higher levels of leadership in the church. The Solution This research suggests that 70% of the ELCA women bishops interviewed had unique career journeys, important spouse support, few women mentors, many challenges, and key leadership competencies required for the role. These findings can be helpful to future Lutheran and other Christian church leaders. It can help current and future women bishops understand what is expected in the role so they can be more successful in it. Leadership development recommendations are also suggested for seminary and higher education administrators and educators. The Stakeholders This research contributes to the literature in human resource development (HRD) by concentrating on the experiences of women leaders in the church—specifically women who have achieved the office of Bishop of the ELCA. The findings offer insights that can benefit scholars and practitioners alike, as well as current and future women leaders across the globe, in the church setting as well as other settings.
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True, Henrik. "Nekrolog. Leif Grane in memoriam." Grundtvig-Studier 52, no. 1 (January 1, 2001): 8–14. http://dx.doi.org/10.7146/grs.v52i1.16391.
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In Memory of Leif GraneBy Henrik TrueIn his commemorative words Henrik True emphasizes Grane’s extensive command of his subject area. Certainly, the interpretation of Martin Luther’s theology was at the heart of his studies, and Grane’s publications about Luther constitute a life’s work in themselves. But beyond the work with the Reformer Grane produced works that will undoubtedly prove to be of lasting importance, too. This will be true, for example, about a number of books and articles about other periods in church history, in fact, there are few centuries in the history of Christianity to which Grane has not devoted an analysis. But it should not be forgotten that beyond his professional activity Grane was also a participant in the general debate on church matters as well as the cultural life of the people, and that he was also a priest.Precisely in considering these aspects of Grane’s life and work, one will find a considerable part of the explanation why it was so important for him to reflect deeply on the relationship between Luther and Grundtvig. That relationship was indeed a difficult one, which would turn out, if taken seriously in its complexity, to provide crucial insights to an understanding of the works of both writers. What is the issue here, is the very core of Luther’s reformatory thinking, scripturalism and its connection with the understanding of the content of the Gospel and the nature of the church service. These connections were of course of crucial importance to professional theology as well as to church life, and to Grane it was evident that this was a field which must not at any price be trivialized by offering simple solutions.Grundtvig’s .church view. must needs be maintained as a significant renewal of the Lutheran tradition, thus proving to be an indispensable intermediate link to a fruitful continuation of Lutheran theology and church life, also in a modem perspective.
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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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Clifford, Catherine E. "A Joint Commemoration of the Reformation in 2017." Horizons 44, no. 2 (November 7, 2017): 405–9. http://dx.doi.org/10.1017/hor.2017.117.
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When the young Augustinian friar, Martin Luther, affixed his Ninety-Five Theses to the door of the Wittenberg Castle Church on October 31, 1517, calling for the reform of the church, he could hardly have anticipated the succession of events that would lead to the division of Western Christendom. Luther had no intention of creating a “Lutheran” Church, nor could he have foreseen that his initiative would give rise to an ecclesial divide that would persist for half a millennium. The Second Vatican Council's Decree on Ecumenism, which acknowledged the need for continual reform and renewal in the church, created the conditions for the Catholic Church to enter in earnest into a dialogue “on equal footing” with other Christian communities. The Lutheran-Catholic Commission on Unity, as it is known today, was established in 1967 and was the first commission for official bilateral dialogue. Thus, as we commemorate five hundred years since the Reformation, we also mark with gratitude fifty years of official dialogue and growth in communion.
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Marshall, Bruce. "Lutherans, Bishops, and the Divided Church." Ecclesiology 1, no. 2 (2005): 25–42. http://dx.doi.org/10.1177/1744136605051885.
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AbstractLutheran teaching on ministry, as embodied in the Lutheran Confessions, includes a strong preference for the traditional episcopate and threefold ministry of the Western church, while granting that the church can, if necessary, live without them. This teaching permits Lutheran churches that do not have episcopal succession to adopt it from churches (whether or not Lutheran) that do. As the ongoing controversy over the Lutheran/Anglican agreement in the US exemplifies, however, Lutheran churches have been highly resistant to this step. The reasons for this are not peculiar to Lutheranism, but lie in the assumption of denominational self-sufficiency which affects virtually all modern ecumenism.
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Hiebsch, Sabine. "The Coming of Age of the Lutheran Congregation in Early Modern Amsterdam." Journal of Early Modern Christianity 3, no. 1 (January 1, 2016): 1–29. http://dx.doi.org/10.1515/jemc-2016-0001.
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AbstractContrary to most of the German Lands of the Empire, Lutherans in the Low Countries were a religious minority. In order to establish a congregation in the nascent Dutch republic the Amsterdam Lutherans had to manoeuver between a non-Lutheran authority, the public Reformed Church with the most rights and the highest visibility and other religious minorities. This article describes the influencing factors that helped the Lutherans in this ongoing dynamic and vulnerable process of negotiation. It shows how experiences made by the first generations of Dutch Lutherans in Antwerp were important for the choice to start as a house church. It further explores the international connections of the Amsterdam Lutherans, especially with Scandinavia, that eventually made it possible for them to own two big, publicly visible churches, while still being a religious minority.
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Raley, J. Michael. "Martin Luther on the Legitimacy of Resisting the Emperor." Journal of Law and Religion 37, no. 1 (January 2022): 96–132. http://dx.doi.org/10.1017/jlr.2021.83.
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AbstractMartin Luther (1483–1546) repeatedly addressed the question of whether political resistance might be directed lawfully against sovereign rulers if they acted tyrannically in light of the Apostle Paul's admonition in Romans 13 to honor divinely ordained secular authority. The situation became acute during the 1530s, when the forces of Emperor Charles V and the German Catholic princes threatened to reimpose Catholicism in the Lutheran territories by force. Amidst the crisis, Luther accepted legal arguments delegitimizing Charles as emperor, and, in 1539, with both sides mobilized for war, he contributed the theological argument that the emperor was the mercenary of a papal Antichrist and Beerwolff. Despite viewing the struggle in such apocalyptic terms, however, Luther's own words from the 1520s until his death reveal that his insistence upon obeying “legitimate” authority never varied. Only if commanded to violate godly law were Christian subjects to disobey their rulers and suffer the consequences. After Luther's death, Lutheran resistance theory continued to evolve and interact with Calvinist theory. Thus it exerted a long-term impact both within and well beyond the church when it was appropriated by the Magdeburg pastors, French Huguenots, Dutch revolutionaries, and English Puritans, though not always as Luther would have intended.
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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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Dreyer, Rasmus H. C. "Adapting Lutheran Preaching: The Postil of Danish Reformer Hans Tausen (1539)." Journal of Early Modern Christianity 10, no. 2 (November 1, 2023): 215–39. http://dx.doi.org/10.1515/jemc-2023-2045.
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Abstract The Danish reformer Hans Tausen has been characterized as a “Danish Luther” in both Danish and foreign-language church historiography. Recent scholarship, however, has challenged this characterization, interpreting Tausen instead as an urban, humanistic reformer who transmitted a kind of Zwinglian theology. The present article sheds light on Hans Tausen’s 1539 Postil, which has so far been neglected in international research on early modern postils. The drafting of Tausen’s Postil is closely connected with the new legislation for the Danish Lutheran Church presented in the Danish Church Ordinance of 1537–1539. Twentieth-century Danish research has indicated that the Postil was either an original work by Tausen or a precise adaptation of Luther’s own sermons. Previous research overlooked the way in which Tausen worked with several models and templates as inspiration for his postil, the most influential being the postils of Stephan Roth. The Tausen-Postil reflects Tausen’s ability to respond to the changing tides in favour of Wittenbergian theology in Denmark from the mid-1530s. As such, it serves as evidence for the transfer of contemporary Lutheranism from Germany to Scandinavia.
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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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Gruk, Wojciech. "Alle drey Ding vollkomen sind! On the Meaning of Naming the Church after Holy Trinity According to Josua Wegelin, Preacher in Pressburg, Anno 1640." Periodica Polytechnica Architecture 48, no. 1 (April 12, 2017): 23–27. http://dx.doi.org/10.3311/ppar.10125.
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Based on two erudite occasional prints from 1640, commemorating the consecration of the new Lutheran church in Bratislava, the article concerns the meaning of a church name in the mid-17th century Lutheran religious culture. The issue is set and discussed in the broader context of Lutheran theology regarding places of cult: what is a Lutheran place of cult, what is its sacredness, what is the relationship between church architecture and the worship space it determines. From the perspective of cultural studies, the article provides an insight into the process of imposing the architecture with symbolic meaning.
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Schwarz, Hans. "The Lutheran Church and Lutheran Theology in Korea1." Dialog 50, no. 3 (September 2011): 289–96. http://dx.doi.org/10.1111/j.1540-6385.2011.00625.x.
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Grane, Leif. "Grundtvigs forhold til Luther og den lutherske tradition." Grundtvig-Studier 49, no. 1 (January 1, 1998): 21–41. http://dx.doi.org/10.7146/grs.v49i1.16265.
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Grundtvig's Relations with Luther and the Lutheran TraditionBy Leif GraneGrundtvig’s relations with Luther and the Lutheran tradition are essential in nearly the whole of Grundtvig’s lifetime. The key position that he attributed to Luther in connection with his religious crisis 1810-11, remained with the Reformer until the very last, though there were changes on the way in his evaluation of the Reformation.The source material is overwhelming. It comprises all Grundtvig’s historical and church historical works, but also a large number of his theological writings, besides a number of his poems and hymns. Prior to Grundtvig’s lifelong occupation with Luther there had been a rejection of tradition as he had met with it in the Conservative supranaturalism. After the Romantic awakening at Egeløkke and the subsequent »Asarus« (the- ecstatic immersion in Nordic mythology), over the religious crisis 1810-1811, when Grundtvig thought he was »returning« to Luther, it was a different Luther from the one he had left a few years before. Though Grundtvig emphasizes the infallibility of the Bible, it is wrong to describe him as »Lutheran-Orthodox« in the traditional sense. In Grundtvig’s interpretation, Luther is above all the guarantee of the view of history he had acquired in his Romantic period, but given his own personal stamp, as it appeared in slightly different ways in the World Chronicles of 1812 and 1817. There already he turns against the theologization of the message of the Reformation that set in with the confessional writings. Ever since he maintained the view of the Reformation that he expounds in the two World Chronicles, though the evaluation of it changed somewhat, especially after 1825.The church view that Grundtvig presented for the first time in »Kirkens Gienmæle« (The Rejoinder of the Church), and which he explained in detail in »Om den sande Christendom« (About True Christianity) and »Om Christendommens Sandhed« (About the Truth of Christianity), was bound to lead to a conflict (as it did) with the Protestant »Scripturalism«, and thus to clarity about the disagreement with Luther. This conflict attained a greater degree of precision with the distinctions between church and state, and church and school, as they were presented in »Skal den lutherske Reformation virkelig fortsættes?« (Should the Lutheran Reformation Really Be Continued? 1830), but it was not really until the publication of the third part of »Haandbog I Verdens-Historien« (Handbook in World History) that the view of church history and of Luther’s place in it, inspired by the congregational letters in the Apocalypse, was presented, in order to be more closely developed, partly in poetical form in »Christenhedens Syvstjeme« (The Seven Star of Christendom), partly in lectures in »Kirke-Spejl« (Church Mirror).Grundtvig had to reject orthodoxy since the genuineness of Baptism and Eucharist depended on their originating from Christ Himself. Nothing of universal validity could therefore have come into existence in the 16th century.Thus the evaluation of Luther and Lutheranism must depend on how far Lutheranism corresponded to what all Christians have in common. Luther is praised for the discovery that only the Word and the Spirit must reign in the church. It is understandable therefore that Luther had to break down the false idea of the church that had prevailed since Cyprian, and Grundtvig remained unswervingly loyal to him. But he cannot avoid the question why Luther’s work crumbled after his death. The answer is that it crumbled because of »Scripturalism« which Grundtvig considers a spurious inheritance from Alexandrian theology. We must maintain Luther’s faith which centres on all that is fundamentally Christian, but not his theological method.Grundtvig believes that with his criticism of Luther he is really closer to him than those who are cringing admirers of him. Grundtvig confesses himself to having committed the mistake of confusing the Bible with Christianity, and he cannot exempt Luther from a great responsibility for this aberration. All the same, in Luther’s case the wrong Yet Luther was induced to want to make his own experiences universally valid since he did not understand that his own use of the Scriptures could not possibly be right for every man. Here Grundtvig is on the track of the individualism which to him is an inevitable consequence of Scripturalism: everybody reads as he knows best. It was not in school, but in church that he saw Luther’s great and imperishable achievement.So while Grundtvig cannot exempt Luther from some responsibility for an unfortunate development in the relation between church and school, he is very anxious to exempt him from any responsibility for the assumption of power in the church by the princes, which is due, in his opinion, to a conspiracy between the princes and the theologians with a view to tying the peoples to the symbolical books.In the development of Grundtvig’s view of church history it turns out that the interest in the national, cultural and civic significance of the Reformation has not decreased after he has given up fighting for a Christian culture. The Reformation must, as must church history on the whole, be seen in the context of the histories of the peoples. Therefore, if it is not to be pure witchcraft, it must have its foundation deep in the Middle Ages.Grundtvig points to what he calls »the new Christendom«: from the English and the Germans to the North. Viewed in that light, the Reformation is a struggle for a Christian life, a folkelig life of the people, and enlightenment.Though the 17th century wrenched all life out of what was bom in the 16th, and the 18th century abandoned both Christianity and folkelig life altogether, it was of great significance for culture and enlightenment that the people was made familiar with Luther’s catechism, Bible and hymn book. What was fundamentally Christian survived, while folkelig life lay dormant.The Reformation was unfinished, and its completion must wait until the end of time. But compulsion is approaching the end, and the force of the Reformation in relation to mother tongue and folkelig life manifests itself more strongly than ever before, Gmndtvig believes. What is fundamentally Christian in Luther must be maintained and carried onwards, while the Christian enlightenment, i.e. theology, depends on the time in question.Life is the same, but the light is historically determined. With this concept of freedom, which distinguishes between the faith in Christ as permanent and the freedom of the Holy Ghost that liberates us from being tied to the theology of the old, Gmndtvig may convincingly claim that it is he who – with his criticism - is loyal to Luther, i.e. to »the most excellent Father in Christ since the days of the Apostles«.
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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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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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Hiebsch, Sabine. "Dutch Lutheran Women on the Pulpit." Church History and Religious Culture 103, no. 3-4 (December 18, 2023): 259–84. http://dx.doi.org/10.1163/18712428-10303014.
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Abstract In the course of the Twentieth century, the roles for women in Protestant churches in Europe expanded to include the possibility of participating in the church office of minister. For the Evangelical-Lutheran Church in the Kingdom of the Netherlands, the year 2022 marked the centenary of women in the ordained ministry. On June 12, 1922, the Lutheran synod decided that, according to the existing regulations, women could also be admitted as candidates for the ministry. In 1929 Jantine Auguste Haumersen (1881–1967) became the first female Lutheran minister in the Netherlands and worldwide. This made the Lutheran church, after the Mennonites and the Remonstrants, the third denomination in the Netherlands where women could hold the office of minister. Utilizing a broad cultural analysis and based on recent extensive archival research this article describes the turning points in the development of women’s ordained ministry in the Lutheran Church in the Netherlands.
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Mashabela, James Kenokeno. "Lutheran Theological Education to Christian Education in (South) Africa: A Decolonial Conversion in the African Church." Religions 15, no. 4 (April 12, 2024): 479. http://dx.doi.org/10.3390/rel15040479.
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It can be debated whether a Lutheran identity is still relevant in the midst of ecumenical development in (South) Africa, with special reference to theological education and Christian education. The Lutheran Church is a unique body within the ecumenical family as it contributes to work on the mission of God. Theological education and Christian education are educational centres which aim to promote social justice towards community development. These two educational centres are branches of the Lutheran Church. Taking into account the fact that theological education and Christian education were introduced by European and American missionaries with various church traditions in (South) Africa as part of community development, the purpose of this article is to discuss the impact of Lutheran theological education and Christian education, to demonstrate their contribution in the church, and call for their decolonisation and contextualisation.
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Haga, Joar. "Luther in Norwegian." Lutheran Quarterly 38, no. 2 (June 2024): 180–95. http://dx.doi.org/10.1353/lut.2024.a928354.
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Abstract: The article traces the translation history of Luther's texts into Norwegian. Until their independence in 1814, the Norwegians became acquainted with Luther through Danish translations. His Small Catechism dominated the reception, mainly due to the Pietist school reform of the 1730s. Hymns and sermons from the Church Postil were important genres in the nineteenth century, but also major works such as Luther's Genesis Lectures and his Galatian commentary appeared in Norwegian. Many of these were translated by conservative theologians, who wanted to preserve Lutheran roots. In the twentieth century, the picture is less clear, but Luther was used in the ongoing battle over the legacy of liberal theology before World War II. The most important publication came as a six-volume edition at the Reformer's 500th birthday, a selection of mostly early writings of Luther, albeit with some texts from his later years.
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Sojka, Jerzy. "Lutheran service to the migrants. Global and Polish experiences." Ecumeny and Law 9, no. 1 (June 29, 2021): 67–88. http://dx.doi.org/10.31261/eal.2021.09.1.04.
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The article presents Lutheran engagement for migrants, using the examples of activities undertaken by the Evangelical Church of the Augsburg Confession in Poland, as well as by the Lutheran World Federation, which is the biggest global organisation of Lutheran Churches all over the world. In case of the Evangelical Church of the Augsburg Confession the text provides an overview of the initiatives undertaken since 2015 in service to the migrants on the parish and Church levels, as well as in cooperation with ecumenical partners (including the activities within the Polish Ecumenical Council and in cooperation with the Catholic Church). In case of the Lutheran World Federation, the first step was to present the theological justification for the Federation’s engagement in the work for migrants, and the next one — to outline the characteristics of the work of the Department for World Service (Federation’s humanitarian agency) in 2018.
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Haapalainen, Anna. "An emerging trend of charismatic religiosity in the Evangelical Lutheran Church of Finland." Approaching Religion 5, no. 1 (May 26, 2015): 98–113. http://dx.doi.org/10.30664/ar.67568.
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The membership rates of the Evangelical Lutheran Church are declining; thus its position in society is becoming more and more precarious. This article focuses on a description of how charismatic religiosity, as one possible answer to the challenges faced, has gained a foothold inside the Evangelical Lutheran Church of Finland and what might be the premises that have made its emergence within an institutionalized Evangelical Lutheran religion possible. Because of the several decades of work done by the association known as Spiritual Renewal in Our Church, the publication of the Bishops’ Commendation, and the Church’s awakening to the ‘crisis of the folk church’, more doors have been opened to collaboration and the search for sources of inspiration.
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Gulina, A. E. "«To end this nest»: Evangelical Lutheran community of Samara in the period of anti-religious campaign (1918–1930)." Vestnik of Samara University. History, pedagogics, philology 28, no. 3 (October 14, 2022): 46–51. http://dx.doi.org/10.18287/2542-0445-2022-28-3-46-51.
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This study analyzes strategy of anti-religious campaign against Lutheran community of Samara in 19181930. Main source of study is official regulations, business documentation and press materials. The author singled out two stages in the existence of Evangelical Lutheran Community of Samara community in the period of anti-religious campaign. First stage: Soviet officials suppressed religious organizations that were perceived as threat for the new ideology. Lutheran Community of Samara city lost its property and the right to carry out educational activities, and also became obliged to maintain a regular document flow accountable to the provincial executive committee. Second stage: The situation changed radically, when the strategy against religious organizations began to tighten in the conditions of industrialization and collectivization: in addition to propaganda, physical persecution of Lutherans appeared. In addition, the author of the article examined in detail the process of closing the Samara Lutheran church, which clearly demonstrated the desire of local authorities, on the one hand, to implement the instructions of the central government in a preventive manner, and on the other hand, to justify their own actions. The article proves that in the minutes of the meeting of the Presidium of the Samara City Council, the activists of the German section were replaced by religious Lutherans
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Hofmann, Andrea. "„Sie ist mir lieb, die werte Magd.“ Das Bild der Kirche in lutherischen Liedern des 16. und 17. Jahrhunderts." Artes 2, no. 2 (September 18, 2023): 234–52. http://dx.doi.org/10.30965/27727629-20230010.
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Abstract Using the song “Sie ist mir lieb, die werte Magd” by Martin Luther (1535) and psalm songs from the hymnal of the Leipzig pastor Cornelius Becker (1602) as examples, this article asks about the image of the ‘church’ in Lutheran songs of the Reformation and the Confessional Age and how this image in particular developed in the 16th and 17th centuries. What Luther and Becker have in common is that their songs aimed to create a sense of belonging and an awareness of one’s own identity within the singing Protestant community. Church songs, whose themes could also be about the church, thus served not least to build up the church in the spirit of the Reformation.
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Hasibuan, Ricky Pramono. "Mimbar dan Altar." SUNDERMANN: Jurnal Ilmiah Teologi, Pendidikan, Sains, Humaniora dan Kebudayaan 16, no. 1 (June 30, 2023): 18–30. http://dx.doi.org/10.36588/sundermann.v16i1.111.
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This article seeks to understand the relationship between the Word and the Holy Communion in Sunday Worship. First, this article will do a historical study from the early church era to the Middle Ages. Furthermore, there will be a particular study on the order of Sunday Worship written by Martin Luther, the Formula Missae et Communiones and the Deustsche Messe. Furthermore, this article will look at the theological relationship between the Word and the Holy Communion at Sunday Worship, especially from the Luther and Lutheran perspective. As an implication, this article will elaborate on HKBP Sunday Worship in conjunction with the Lutheran liturgy and the Prussian Agenda.
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Mashabela, K., and M. Madise. "An ongoing search of constant and sustainable Lutheran Theological Education in South Africa in the 21st century." Acta Theologica 43, no. 1 (June 30, 2023): 60–79. http://dx.doi.org/10.38140/at.v43i1.7039.
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This article explores the recent history of Lutheran theological education in South Africa, which is still confronted by the legacy of colonial and apartheid education systems. The latter need to be confronted with liberation and decolonisation systems that reclaim African indigenous identities. There is a need to cultivate a culture of quality and equal education, spirituality, politics, and socio-economic systems for the service of South Africans. Evangelical Lutheran churches inSouthern Africa are committed to improve and reform Lutheran theological education in the 21st century. Lutheran theological education is necessary to make a meaningful contribution towards training theological students to assist the church in its response to societal concern and contextual issues. The article introduces a recent renewal of Lutheran theological institutions in a new teaching and learning environment by the Lutheran Church. It discusses the implications and successes of Lutheran theological education in South Africa.
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Gultom, Yohansen Wyckliffe. "Kontribusi Denominasi Lutheran Dalam Membentuk Pendidikan Finlandia Dan Pemikirannya Bagi Pendidikan Kristen." JURNAL DIAKONIA 3, no. 2 (November 30, 2023): 112–29. http://dx.doi.org/10.55199/jd.v3i2.72.
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This study describes the historical and theological influence of Martin Luther's Protestant reform movement on education in Finland. The Church's role in congregational catechisation, starting with education for priests and developing later for the congregation, had implications for the congregation's desire to learn new things. The thinking of Martin Luther and Philipp Melanchton also impacted on the ongoing reformation movement to think about congregational education. As a result, educational facilities ranging from schools, libraries and educational methods were thought of by reformers after Luther, in Finland. Until, the basic principles of Lutheran thought are also guided either consciously or unconsciously in modern Finnish education. This research is a qualitative research with data collection techniques through literature study. The results of the study show that there is a theological continuity in Finnish educational practices after Luther's Reformation Movement in 1517, with implications for congregational catechisation, growing interest in learning, the availability of educational facilities by the Church to develop modern educational methods in Finland.
Keywords: State and Religion; Protestant Reformation; Finnish Christian Education
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Khomenko, Denis Yu. "“To Avoid Ethnic Hatred to Local Finns”: Organization of Spiritual Charity of Lutherans of Yenisei Province in the Second Half of the 19th Century." Vestnik Tomskogo gosudarstvennogo universiteta, no. 468 (2021): 186–90. http://dx.doi.org/10.17223/15617793/468/21.
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In the article, the author researches the creation in 1863 and reorganization in the early 1880s of the Lutheran parish in Yenisei Province. Until the end of the 19th century, the Lutheran population of the region was mainly replenished due to criminal exile. The exiled were placed in three colonies purposely established in the 1850s in the south of the province: Verkhniy Suetuk, Nizhnyaya Bulanka, Verkhnyaya Bulanka. Finns and Estonians lived in the first, Estonians in the second, and Latvians and Germans in the third. The author draws attention to the fact that this demarcation of the Lutheran population on a national basis was an initiative of the exiled themselves. The author identified the actors who participated in the creation and reorganization of the parishes: the administration of the Evangelical Lutheran Church of Russia, the authorities of the autonomous Grand Duchy of Finland, the central imperial authorities, Siberian authorities, the population of the Lutheran colonies of Yenisei Province, the public in the Baltic states and Finland. Finnish authorities advocated the creation of a national parish, only for the Finnish population. Other actors proposed to organize a territorial parish for all Lutherans of the province. The second approach prevailed in 1863: the Lutheran pastor appointed to Verkhniy Suetuk was to guide all Lutherans of Yenisei Province. At the turn of the 1880s, the incapacity of this system became clear: residents of Verkhnyaya Bulanka and Nizhnyaya Bulanka were virtually without the care of a pastor because the latter did not know the languages of their inhabitants (Latvian and Estonian), and they did not know Finnish. This situation led to the revision of the decree of 1863, which resulted in decisions to transfer the center of the parish to Nizhnyaya Bulanka, to impose an obligation of knowing Estonian and Latvian on the future pastor, and to create a new parish with the center in Omsk exclusively for the Finnish population. The author suggests calling this Lutheran parish extraterritorially national because, on the one hand, it was intended only for the Finnish population; on the other, its territory did not coincide with any administrative-territorial formation in Siberia. Besides state structures, the population of the colonies and inhabitants of the Baltic states, who raised money to organize a new parish, participated in the reorganization of the spiritual life of Lutherans in the late 1870s. The Finnish public's participation was not direct; however, the author of the article cites facts of organizing assistance to Siberian Finns from their compatriots. The author evaluates the system created as a result of the reorganization as effective: despite a number of conflict situations between the parishioners of the two parishes, the question of its reform was not raised. The author evaluates the imperial policy regarding the Lutheran population of Yenisei Province (of both Siberian and central authorities, as well as the administration of the Evangelical Lutheran Church) as flexible, able to take into account spiritual needs.
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Asta, Theodore W. "Sixteenth-Century Lutheran Church Orders." Liturgy 9, no. 4 (January 1991): 42–53. http://dx.doi.org/10.1080/04580639109408750.
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Siebein, Gary, Hyun Paek, and Joshua Fisher. "Grace Lutheran Church, Naples FL." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3370. http://dx.doi.org/10.1121/1.4786523.
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Eligator, Ronald. "Roseville Lutheran Church, Roseville, MN." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3399. http://dx.doi.org/10.1121/1.4786717.
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Mikoski, Gordon S. "Martin Luther and Anti-Semitism: A Discussion." Theology Today 74, no. 3 (October 2017): 235–42. http://dx.doi.org/10.1177/0040573617721912.
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This transcription of the Question and Answer period for the public event “Martin Luther and Anti-Semitism” was held at the Morgan Library & Museum in New York City on November 13, 2016. This event was co-presented by the Morgan Library & Museum, the Leo Baeck Institute, the German Evangelical Lutheran Church of St. Paul in New York City, and the Consulate General of the Federal Republic of Germany. The discussion session—as well as the two lectures preceding (also published in this issue)—took place as part of a series of events in conjunction with the Morgan Library & Museum’s exhibition “Word and Image: Martin Luther’s Reformation” which ran from October 7, 2016 through January 22, 2017. Professor Mark Silk, Director, Leonard Greenberg Center for the Study of Religion in Public Life and Professor of Religion in Public Life at Trinity College in Hartford, Connecticut, served as moderator for the Q&A session. The respondents were Professor Dean P. Bell, Provost, Vice President, and Professor of History at the Spertus Institute for Jewish Learning and Leadership in Chicago and Dr. Martin Hauger, Referent für Glaube und Dialog of the High Consistory of the Evangelical Church (EKD) in Germany. The translator for portions of the Q&A session was the Rev. Miriam Gross, pastor of the German Evangelical Lutheran Church of St. Paul ( Deutsche Evangelisch-Lutherische St. Pauls Kirche) in Manhattan. Theology Today is grateful to the Morgan Library & Museum for permission to publish the transcription of this discussion session.
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Jürgensen, Martin Wangsgaard. "Between New Ideals and Conservatism: The Early Lutheran Church Interior in Sixteenth-Century Denmark." Church History 86, no. 4 (December 2017): 1041–80. http://dx.doi.org/10.1017/s0009640717002104.
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This essay examines how the Lutheran Reformation changed church spaces in the Danish kingdom after 1536—the official year of Reformation in Denmark. Rather than addressing the long-term consequences of the Reformation, the essay demonstrates how the ideas of the first and second generation of reformers came to be expressed in churches; that is, how the reception of Lutheran thinking was materialized in church interiors prior to what is commonly known as the period of Lutheran orthodoxy. This early period of change, spanning the second half of the sixteenth century, is particularly fickle and difficult to grasp, not only because many of the first Lutheran Church fittings were replaced in later centuries, but also because the speed at which the new religious ideals found their way into churches varied greatly from region to region. Nevertheless, certain trends emerged that are still evident today. While these short-lived, idealistic attempts at a new evangelical church interior failed as a whole, they nevertheless left a pronounced impact on the churches in general.
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Rynkowski, Michał. "Religion in Criminal Law." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 104–6. http://dx.doi.org/10.1017/s0956618x09001756.
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The twentieth Annual Congress of the European Consortium for Church and State Research was held in Järvenpää in Finland, on the subject of Religion in Criminal Law. It was held at the Training College of the Evangelical-Lutheran Church, hosted by and ceremonially opened by Matti Repo, Bishop of the Evangelical-Lutheran Church of Finland, Joni Hiitola from the Ministry of Education and Professor Sophie van Bijsterveld, President of the European Consortium.
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Jodon, Cole Christian. "Ecclesial Visibility as a Byproduct of Discipleship: Dietrich Bonhoeffer’s Understanding of the Visible Church and Its Ecumenical Implications." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 2 (December 10, 2019): 198–216. http://dx.doi.org/10.1177/1063851219891533.
Full textAbstract:
This article provides an account of Bonhoeffer’s understanding of church visibility, and considers the implications that account has for the contemporary Catholic-Lutheran dialogue. By tracing the roles of divine and human agency within Bonhoeffer’s understanding of church visibility, the article argues that Bonhoeffer understands church visibility as a byproduct of discipleship. Applied to the Catholic-Lutheran dialogue, such an account implies that church visibility ought not be a goal of the dialogue, but rather an inevitable byproduct of discipleship to Christ which takes place as Christians follow after Christ together.