Academic literature on the topic 'Lutheran Diaspora'
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Journal articles on the topic "Lutheran Diaspora"
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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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Tēraudkalns, Valdis. "Cerību laiks: LELB kontakti ar Anglijas baznīcu arhibīskapa Gustava Tūra darbības laikā (1946–1968)." Ceļš 71 (December 15, 2020): 103–35. http://dx.doi.org/10.22364/cl.71.07.
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The purpose of this article is to analyse relationships of the Evangelical Lutheran Church of Latvia (ELCL) with the Church of England during Gustavs Tūrs’ time as archbishop. Special attention is given to his visit to U.K. in 1955 as a member of the delegation of Soviet clergy. These contacts are placed in various contexts – theological, socio-political, personal relationships. “Voices” from various sources are placed face to face and confronted with each other. The author has explored materials previously unused in scientific circulation in Latvia – the archive files stored at the Lambeth Palace Library (London). Contacts between the two churches is a continuation of relationships maintained before the Second World War. Delegations of the Lutheran Churches in Estonia and in Latvia had meetings with representatives of the Church of England in 1936 and in 1938. These negotiations resulted in agreement on intercommunion that because of the war was never ratified but respected by the involved parties. The first years after Stalin’s death was a “thaw”, when repression and censorship in the Soviet Union was relaxed. The renewed interest of Soviet leadership in using religious organizations for Soviet foreign politics was used by churches to further their own aims. They tried to reap additional benefits from the Soviet-inspired “parade ecumenism” – theological studies abroad, exchange visits, etc. However, it was not achieved without compromises. Here pops up a theme of collaborationism, which still is sensitive in post-Soviet countries. It may seem easy to evaluate this phenomenon from today’s perspective, whereas for people having no hope that situation would change in their lifetime, adjusting to the political realities was the only option they had. Of course, the question remains what kind of concessions they made to the Soviet system. Contacts between the churches in U.K. and Latvia helped to exchange information; they paved the way to membership in international organizations like the World Lutheran Federation. For Anglicans, the main emphasis during the visit of the delegation of Soviet clergy in 1955 was on Orthodox-Anglican relationships. It is related to the fact that the High-Church movement at that time was at its zenith of influence in the Church of England. The attitude of the Latvian Lutheran Church in diaspora was negative, because it did not recognize ELCL as legitimate, nevertheless, this attitude was not consistent, because the leadership of diaspora church simultaneously tried to maintain personal contacts with the colleagues in Latvia.
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Сорокин, Максим. "On the History of the Holy Synod Library: The Sale of the Theological Part from the Book Collection to Germany in the 1930s." Theological Herald, no. 1(40) (March 15, 2021): 300–318. http://dx.doi.org/10.31802/gb.2021.40.1.015.
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Статья посвящена судьбе богословской части библиотеки Святейшего Синода. Рассматривается вопрос продажи этого книжного собрания в Германию, прослеживается судьба русских книг после неудачи с проектом создания Института восточных церквей, а также показывается новое применение уникального для Германии книжного собрания на кафедре истории и богословия христианского Востока богословского факультета Университета им. Фридриха-Александра в Эрлангене. Главным источником исследования являются архивные материалы организации, поддерживающей деятельность лютеранских общин в диаспоре, - «Мартин Лютер Бунд» в Эрлангене, а именно переписка с «Международной книгой» как на немецком, так и на русском языках. По итогам работы с документами автор полностью описывает судьбу богословских книг библиотеки Священного Синода от начала 30-х гг. XX в. до настоящего времени. The article is devoted to a destiny of the theological part of the Holy Synod Library. The author considers an issue of selling this book collection to Germany, tracing the fate of Russian books after the failure of establishing the Institute of Oriental Churches, and also shows the use of the book collection, unique for Germany, at the Department of History and Theology of the Christian East of the Theological Faculty of the Friedrich-Alexander University in Erlangen. The main source of the research is the archival materials of the organization Martin-Luther-Bund in Erlangen, supporting activities of the Lutheran communities in the diaspora, in particular, the correspondence with the «International Book» in both German and Russian has been considered. Based on the results of his work with the documents, the author fully describes the fate of theological books of the Holy Synod Library from the beginning of the 1930s to this day.
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Verbytskyi, Volodymyr. "Main Vectors of International Activity of the Ukrainian Greek Catholic Church." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 71–84. http://dx.doi.org/10.18290/rkult21122-4.
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During the 1950s and 1980s, the Eastern Catholic Church (sharing the Byzantine tradition) was maintained in countries with a Ukrainian migrant diaspora. In the 1960s, this branched and organized church was formed in the Ukrainian diaspora. It was named the Ukrainian Catholic Church (UCC). The Galician Metropolitan Department was headed by Andriy Sheptytskyi until 1944, and after that Sheptytskyi was preceded by Yosyp Slipiy, who headed it until 1984. In addition to the Major Archbishop and Metropolitan Yosyp, this church included two dioceses (in the United States and Canada), a total of 18 bishops. It had about 1 million believers and 900 priests. The largest groups of followers of the union lived in France, Yugoslavia, Great Britain, Brazil, Argentina, and Australia. Today, the number of Greek Catholics in the world is more than 7 million.
The international cooperation of denominations in the field of resolving historical traumas of the past seems to be quite productive. An illustrative example was shared on June 28, 2013. Preliminary commemorations of the victims of the 70th anniversary of the Volyn massacres, representatives of the UGCC and the Roman Catholic Church of Poland signed a joint declaration. The documents condemned the violence and called on Poles and Ukrainians to apologize and spread information about the violence. This is certainly a significant step towards reconciliation between the nations.
The most obvious fact is that the churches of the Kyiv tradition—ОCU and UGCC, as well as Protestant churches (All-Ukrainian Union of Evangelical Churches—Pentecostals, Ukrainian Lutheran Church, German People’s Church)—are in favor of deepening the relations between Ukraine and the European Union. A transformation of Ukrainian community to a united Europe, namely in the European Union, which, in their view, is a guarantee of strengthening state sovereignty and ensuring the democratic development of countries and Ukrainian society.
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BUSH, FREDERIC W. "The Book of Esther: "Opus non gratum" in the Christian Canon." Bulletin for Biblical Research 8, no. 1 (January 1, 1998): 39–54. http://dx.doi.org/10.2307/26422154.
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Abstract The book of Esther tends to be an unaccepted book in Christendom. Indeed, Martin Luther expressed contempt for Esther, claiming that it is spoiled by too much "pagan impropriety." Such denigration, however, is ultimately based on a serious misreading of this OT book. Esther offers readers an insightful satire of the pagan world and yet at the same time provides a glimpse of the dangers the Jewish people have faced in the diaspora.
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BUSH, FREDERIC W. "The Book of Esther: "Opus non gratum" in the Christian Canon." Bulletin for Biblical Research 8, no. 1 (January 1, 1998): 39–54. http://dx.doi.org/10.5325/bullbiblrese.8.1.0039.
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Abstract The book of Esther tends to be an unaccepted book in Christendom. Indeed, Martin Luther expressed contempt for Esther, claiming that it is spoiled by too much "pagan impropriety." Such denigration, however, is ultimately based on a serious misreading of this OT book. Esther offers readers an insightful satire of the pagan world and yet at the same time provides a glimpse of the dangers the Jewish people have faced in the diaspora.
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VINSON, ROBERT TRENT. "Up from Slavery and Down with Apartheid! African Americans and Black South Africans against the Global Color Line." Journal of American Studies 52, no. 2 (May 2018): 297–329. http://dx.doi.org/10.1017/s0021875817001943.
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Across the twentieth century, black South Africans often drew inspiration from African American progress. This transatlantic history informed the global antiapartheid struggle, animated by international human rights norms, of Martin Luther King Jr., his fellow Nobel Peace Prize winner the South African leader Albert Luthuli, and the African American tennis star Arthur Ashe. While tracing the travels of African Americans and Africans “going South,” this article centers Africa and Africans, thereby redressing gaps in black Atlantic and African diaspora scholarship.
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Ahmad, Rayees. "NONVIOLENT STRUGGLE AND UNCERTAINTY: SOME PERCEPTIONS OF TIBETAN DIASPORA IN DELHI." International Journal of Advanced Research 12, no. 03 (March 31, 2024): 169–72. http://dx.doi.org/10.21474/ijar01/18380.
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The present study argues that there is a need to explore peoples perceptions of non-violent struggle and their life experience with non-violent struggle which can enrich the debate of the contemporary relevance of non-violent struggle. To explore this, the Tibetan diaspora from Delhi is taken as a case for this purpose, who have adopted non-violent struggle for more than six decades as of now. In-depth interviews were carried out in a Tibetan settlement at MajnuKaTilla in Delhi. Twenty-fiverespondents were interviewed using purposive sampling.Their views are mostly pessimistic about the non-violent approach, given its high rate of unsuccessfulness and its negligible impact on China. The lackadaisical approach of international peace keeping organisations towards their non-violent approach is also responsible for it.These reasons are compelling some of them to think of violence as an alternative tool to achieve the desired end. To address these radical tendencies, efforts like educating Tibetans about M K Ghandi, Martin Luther king Jr. and Nelson Mandelas contribution and the systematic utilization of non-violent strategies in an innovative way to achieve the goal might help. The study concludes with the fact that International peace keeping organisations especially United Nations can make a significant contribution in internationalising the Tibetan issue and provide peaceful solution.
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Sundberg, Albert C. "Enabling Language in Paul." Harvard Theological Review 79, no. 1-3 (July 1986): 270–77. http://dx.doi.org/10.1017/s001781600002054x.
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Paul of Tarsus, first-century Diaspora-Jew-become-Christian, became, through Augustine and Luther, the canonical theologian for Protestant Christianity. Consequently, his theology has been of overwhelming interest, whether in research, teaching, or preaching. This dominating concern with his theology, however, has diverted interest from other significant deposits Paul left us in his letters. F. W. Beare, in a study on “St. Paul as Spiritual Director,” has shown that this itinerant preacher of primitive Christianity has left us a record of his pastoral concerns that can still serve as a useful model for the modern pastor. A growing number of scholarly articles on Paul and women shows that while Paul sometimes simply reflects a male-dominated social reality, he occasionally envisions freedom and equality for women. Disappointment in other aspects of Paul's social perspective is largely overcome when that perspective is sought within his teaching on the church which, in his apocalyptic orientation, would be the continuing social reality.
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Kneebone, Emily. "Dilemmas of the Diaspora: The Esther Narrative in Josephus Antiquities 11.184-296." Ramus 36, no. 1 (2007): 51–77. http://dx.doi.org/10.1017/s0048671x00000795.
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Esther is the only book of the Hebrew Old Testament never to allude to God, and to refer to neither the Covenant, the sacred institutions of Israel, nor to Jewish religious practice. The book has long engendered a fascinated revulsion in many of its readers, not only for its notable lack (or writing-out?) of God, but also for its overt celebration of genocide and the dubious moral qualities of its protagonists. Luther famously wanted the book excised from the Christian canon altogether, and the nineteenth-century biblical scholar Heinrich Ewald declared that the story of Esther ‘knows nothing of high and pure truths’, and that on coming to it from the rest of the Old Testament ‘we fall, as it were, from heaven to earth’. Humphreys terms Esther one of the ‘most exclusive and nationalistic units within the Bible’, and for Anderson, writing in the aftermath of the Second World War, the tale resonates horribly with twentieth-century history and ‘unveils the dark passions of the human heart: envy, hatred, fear, anger, vindictiveness, pride, all of which are fused into an intense nationalism’.Rabbi Simeon ben Lakish, on the other hand, placed the Book of Esther on a par even with the Torah, a sentiment echoed, centuries later, by Maimonides, who famously declared that when the Prophets and Hagiographa pass away, only Esther and the Law would remain. And this triumphant assertion of the scroll's worth is reminiscent of the attitude of Josephus, who specifically includes Esther in his list of the twenty-two Jewish records, and who devotes the extensive central section of AJ 11 to the Esther pericope. The dating, both relative and absolute, of the texts of Esther has been fiercely disputed, and need not concern us here; it should suffice to note that two extant Greek translations, or rather adaptations, of the Book of Esther—the Septuagint (LXX) and the highly variant Alpha Text (AT)—offer countless minor variations on the Hebrew Masoretic Text (MT), and insert six extended passages into the narrative.
Dissertations / Theses on the topic "Lutheran Diaspora"
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Ritter, Christian. "Ethnographic explorations of mutual support : the Irish diaspora community in Munich and the German Lutheran community in Dublin in comparative perspective." Thesis, Ulster University, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.592008.
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This investigation examines the relationship between social capital acquisition and personal identity development. It traces the evolution of social capital building in two migrant communities and assesses its consequences for the identity development of their members. Drawing on ethnographic data, the Irish community in Munich and the German community in Dublin are explored. The Munich based organisation Irish-German circle of friends is a vital source of social capital. Social trust created among the core members of the Irish community is the prime driving force of its development. The identity of Irish migrants in Munich who are in close contact with the organisation has mainly been reshaped by numerous performances of Irish culture such as the local St. Patrick's Day Parade. Irish migrants adj ust their identities during cultural and religious rituals. In some cases, their belonging is expressed as hybrid since identification with the local Bavarian setting is combined with an enactment of Irish culrural difference. Social capital acquired by Irish migrants has impacted on their multi·layered identities as identity-affecting riruals are established in dense networks of mutual support. In contrast, the case of the Lutheran congregation in Dublin illustrates another driving force of community development. This faith-based community of local German migrants is bound together by the common Lutheran values. German-born Lutherans in Dublin tend to conserve their initial religious identity during spiritual rituals enacted in German. The social cohesion in the church council makes such identity-shaping rituals a reality. My contribution to community research is the case based description of two driving forces enabling community development. Based on evidence from two migrant communities, I argue that conservation of initial identity layers among migrants depends to a certain degree on the social capital acquired in their local community of origin.
Books on the topic "Lutheran Diaspora"
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Klapper, Gottfried. Das ärgerliche Wort Diaspora: Aufsätze zum Thema : zum 80. Geburtstag des Autors am 3. Oktober 1997. Erlangen: Martin-Luther-Verlag, 1997.
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Kemnitzer, Adolf. Evangelisch im Unterallgäu: Erbe der Reformation, Diaspora und Ökumene : die evangelischen Gemeinden im Dekanat Memmingen am Ende des 20. Jahrhunderts. Edited by Pfarrkonferenz des Evangelisch-Lutherischen Dekanates Memmingen. Erlangen: Verlag der Evang.-Luth. Mission, 1986.
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Diaspora, Kirche in der Minderheit: Eine Untersuchung zum Wandel des Diasporaproblems in der evangelischen Theologie unter besonderer Berücksichtigung der Zeitschrift "Die evangelische Diaspora". Leipzig: Benno Verlag, 1993.
Find full textBook chapters on the topic "Lutheran Diaspora"
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Kerceva, Galina. "Миграционные процессы в истории формирования национально-конфессиональной структуры и городского пространства г. Владикавказа в 1861-1917 гг." In Eurasiatica. Venice: Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-211-6/011.
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The subject of the study is the influence of migration processes on the formation of urban space. The hypothesis is that migration processes were the reason for the formation of the urban space of national diasporas and confessional groups of the population of Vladikavkaz in the late XIX-early XX centuries. During this period, various religious buildings appeared in the city: nine Orthodox churches, the Armenian church, the Polish church, the German church, the Jewish synagogue, the Lutheran church, two Moslem mosques. Near them there were concentrated residential buildings, national schools, shops, theatres, etc. of a certain ethnic and confessional group of the population. This division can be traced in the peculiarities of architecture and the place of residence of certain ethnic groups up to the present time. Historically developed urban space allows peaceful coexistence and development of various peoples and confessional groups.