Relevant bibliographies by topics / Lutheran Synod of Virginia

Academic literature on the topic 'Lutheran Synod of Virginia'

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Published: 26 July 2024
Last updated: 27 July 2024

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Journal articles on the topic "Lutheran Synod of Virginia"

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Sojka, Jerzy. "Synod w tradycji luterańskiej." Łódzkie Studia Teologiczne 32, no. 1 (April 25, 2023): 149–65. http://dx.doi.org/10.52097/lst.2023.1.149-165.

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The article presents the experience of synodal work from the Lutheran perspective. For this purpose, it presents the most important global synodal body of Lutheranism – the General Assemblies of the Lutheran World Federation, as well as the most important body of this type in the Polish context – the Synod of the Evangelical Church of Augsburg Confession in Poland. Then, the powers of both these bodies are analyzed to show that they are not limited only to technical and organizational issues, but also extend to the area of defining the truths of faith. In the next step, the search for theological premises for synodal work was undertaken, focusing on the concept of the universal priesthood of all believers and the principles of the Lutheran hermeneutics of Holy Scripture. Finally, a specific example of a discussion on confirmation in the Polish Evangelical Church of Augsburg Confession shows how the Lutheran synodal process can look like in practice. Finally, some indispensable elements for the success of the synodal process have been identified.
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Kroczek, Piotr. "Diocesan Synod from the Catholic and Lutheran Perspectives." Ecumeny and Law 8 (December 29, 2020): 7–18. http://dx.doi.org/10.31261/eal.2020.08.01.

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The aim of the article is to verify the hypothesis that the institutions of diocesan synod in the perspective of the Roman Catholic Church and that of the Evangelical Church of the Augsburg Confession in the Republic of Poland are very similar. The method to achieve the aim is the comparable analysis of the legal provisions of the fundamental laws of the Churches which refer to diocesan synod. The general conclusion is that the institutions of diocesan synod seen in the two perspectives are completely incompatible. They are different institutions.
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Kuenning, Paul P. "New York Lutheran Abolitionists. Seeking a Solution to a Historical Enigma." Church History 58, no. 1 (March 1989): 52–65. http://dx.doi.org/10.2307/3167678.

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Among nineteenth-century North American Lutherans the only corporate body to take an early, serious, and vigorous stand on behalf of the abolition of human slavery was a small group in upper New York State called the Franckean Evangelic Synod.1 On 25 May 1837, at a meeting held in a small country chapel in Minden township, Montgomery County, four Lutheran clergymen and twenty-seven lay delegates broke with the Hartwick Synod and formed the new association. It was named after the German Lutheran Pietist cleric and humanitarian August Hermann Francke (1663–1727). The abolitionist convictions of the Franckean Synod were embedded in the main body of its constitution. No minister who was a slaveholder or engaged in the traffic of human beings or advocated the system of slavery then existing in the United States could be accepted into the synod nor could a layperson practicing any of the above serve as a delegate to synodical meetings.2 By 1848 these restrictions were increased to include laity who “justified the sin of slavery” and clergy “who did not oppose” it.3 Such precise constitutional requirements in opposition to human slavery remain without precedent in the history of the Lutheran church.
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Sławinski, Wojciech. "Die Thorner Generalsynode von 1595." Archiv für Reformationsgeschichte - Archive for Reformation History 96, no. 1 (December 1, 2005): 246–71. http://dx.doi.org/10.14315/arg-2005-0112.

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This is a detailed analysis of the General Synod of the Polish Protestants in Toruń in 1595. The article discusses the following aspects of the synod: the participants of the synod; the synod’s aims and organization; the conflict about the Lord’s Supper; the case of the Lutheran pastor Paul Gericke from Poznan, who refused to agree to the synod’s decisions; the question of Trinitarianism; the canons of the Synod of Toruń ; political projects discussed at the synod; the participation of Orthodox churchmen; the role of the Prussian towns Gdańsk, Elbląg and Toruń .
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Meriläinen, Juha. "‘Holy and Important Duty’ – The Finnish Evangelical Lutheran Church in America as a Preserver of the Finnish Language and Culture from the 1890s to 1920s." Journal of Migration History 5, no. 1 (April 25, 2019): 160–87. http://dx.doi.org/10.1163/23519924-00501007.

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From its establishment in 1892 until the 1920s the largest Finnish ethnic church in the United States, the Finnish Evangelical Lutheran Church in America, better known as the Suomi Synod, was among the staunchest defenders of Finnish language and culture. The synod built a network of Sunday and summer schools, coordinated by the Michigan-based Suomi College, that not only offered religious instruction but also spread the Finnish language and national romantic ideals to immigrant children. Tightening immigration laws and increasing demands for national unity in the 1920s led many immigrant institutions, including the ethnic Lutheran churches, to Americanisation. A debate concerning a language reform also started in the Suomi Synod, but was rejected by the nationalistic-minded wing. Adherence to the Finnish language alienated the younger generation and led to a drastic but temporary decline in the church’s membership.
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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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Hintz, Marcin. "Synod as the Embodiment of the Church — the Evolution of Lutheran Understanding of Synodality." Ecumeny and Law 7 (November 24, 2019): 77–94. http://dx.doi.org/10.31261/eal.2019.07.04.

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The concept of the synod plays a special role in the Evangelical ecclesiology. In the 20th century, the synod was radically defined as “the personification of the Church.” In the Evangelical tradition, however, there are equal Church management systems: episcopal, synodal-consistory, presbyterian (mainly in the Evangelical-Reformed denomination), and to a lesser extent congregational (especially observed in the so-called free Churches). Reformation theology understands the Church as a community of all saints, where the Gospel is preached purely and the sacraments are properly administered (Augsburg Confession — CA VII). The system of the Church does not belong to the so-called notae ecclesiae. An important theological doctrine of the Reformation is the teaching about the universal priesthood of all believers, which is the theological foundation of the idea of the synodal responsibility of the Church. In the 19th century synods concerned mainly clergy. In the 20th century, in the course of democratisation processes, most Evangelical Churches raised the importance of the synod in the overall management of the Church, and the Polish Lutheran Church introduced a provision into her law which stipulates that the synod is “the embodiment of the Church” and its supreme authority.
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Perry, Alan T. "Joint Assembly of the Anglican Church of Canada and the Evangelical Lutheran Church in Canada." Ecclesiastical Law Journal 16, no. 1 (December 13, 2013): 93–95. http://dx.doi.org/10.1017/s0956618x13000902.

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In 2001 the Anglican Church of Canada's General Synod and the Evangelical Lutheran Church in Canada's National Convention, meeting concurrently in Waterloo, Ontario, agreed to a relationship of Full Communion. Readers will be familiar with the Porvoo Communion and the associated Declaration. The Waterloo Declaration is similar in effect and borrows some wording from the Porvoo Declaration, the key difference being that, in the Canadian context, Anglican and Lutheran churches share the same territory, which provides greater opportunity for day-to-day collaboration.
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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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Voss, R. K. E. "Religious Beliefs and Reproductive Counseling Practices in the Lutheran Church-Missouri Synod." Christian Bioethics 21, no. 2 (May 29, 2015): 199–213. http://dx.doi.org/10.1093/cb/cbv004.

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Dissertations / Theses on the topic "Lutheran Synod of Virginia"

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Rossow, Timothy A. "Writing a genuinely Missouri Synod parish constitution." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p079-0080.

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Braun, Mark. "Changes within the Evangelical Lutheran Synodical Conference of North America that led to the exit of the Wisconsin Evangelical Lutheran Synod." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Wohlrabe, John C. "An historical analysis of the doctrine of the ministry in the Lutheran Church--Missouri Synod until 1962." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Press, Mark Gottfried Clarence. "But are they Lutheran? an analytical study of the work and thought of LCMS church planters /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Heins, Ronald K. "Developing a parish consulting service for the Wisconsin Evangelical Lutheran Synod." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Jannusch, Merton L. "Baptism renewal within selected congregations of the Lutheran Church--Missouri Synod." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.

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Forke, Terry. "The doctrine of Scripture in fundamentalist theology a Lutheran appraisal /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Weise, Russell J. "Burnout in the pastoral ministry the need for clear boundaries /." Online full text .pdf document, available to Fuller patrons only, 1993.

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Peterson, David A. "An examination of the scriptural doctrine of the Antichrist and the teaching of this doctrine in the church." Online full text .pdf document, available to Fuller patrons only, 1988. http://www.tren.com.

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Wolfram, Richard J. "Helping contemporary people use historic liturgy." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Books on the topic "Lutheran Synod of Virginia"

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Werning, Waldo J. Making the Missouri Synod functional again. Fort Wayne, IN: Biblical Renewal Publications, 1992.

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Evangelical Lutheran Synod. Worship Committee, ed. Evangelical Lutheran hymnary. St. Louis: MorningStar Music Publishers, 1996.

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Engelbrecht, Edward. The Lutheran difference. St. Louis, MO: Concordia Pub. House, 2010.

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Bauer, Andrew P. A Lutheran looks at-- mega churches. Milwaukee, Wis: Northwestern Pub. House, 2012.

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Leonard, Brauer James, Precht Fred L. 1916-, Lutheran Church--Missouri Synod. Commission on Worship., and Lutheran Church-Missouri Synod, eds. Lutheran worship: History and practice. St. Louis, MO: Concordia, 1993.

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Baker, Robert C., John T. Pless, and Charles P. Schaum. Lutheran spirituality: Life as God's child. St. Louis, MO: Concordia Pub. House, 2010.

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Threinen, Norman J. Like a mustard seed: A centennial history of the Ontario District of Lutheran Church-Canada (Missouri Synod). Kitchener: Ontario District, [Lutheran Church Missouri Synod], 1989.

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Hoke, James. A layman's guide to woman suffrage in the Lutheran Church Missouri Synod. [Lincoln, Neb: Nebraska Heartland Publishers], 1998.

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Gotwald, Luther Alexander. History of the Allegheny Synod: -- first five years. Davidsville, Pa: [L.A. Gotwald], 1992.

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Synod, Lutheran Church-Missouri. Lutheran worship. St. Louis: Concordia Pub. House, 1985.

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Book chapters on the topic "Lutheran Synod of Virginia"

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Meier, Ralph. "Fra episkopal statskirke til synodal frikirke. Synodalforfatning i Den norske synoden i USA på 1800-tallet." In Tru, språk, historie. Heidersskrift til Per Halse, 95–118. Cappelen Damm Akademisk/NOASP, 2022. http://dx.doi.org/10.23865/noasp.165.ch4.

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The article presents the constitution of the Norwegian Synod from 1853 as an example of a Lutheran constitution according to the conditions of an independent church system, as in the USA, in contrast to the state church in Norway at that time. Both the first drafts of a synodical church constitution before 1853 and the revision of the constitution in 1868, including the reasons for the changes, are described. The constitution of the Norwegian Synod is compared to the constitution of the mother church in Norway, with the similarities and differences between them. Both the first and the revised constitution of the Norwegian Synod are compared to the constitution of the German Lutheran Missouri Synod, which show remarkable similarities. The article argues for a possible influence from the constitution of the Missouri Synod from 1846/47 on the constitution of the Norwegian Synod from 1853, and clearly shows the influence from the Missouri Synod on the revised version of the Norwegian constitution in 1868. The independence of the local congregations and the laity, which are granted in the constitution of the Norwegian Synod, are demonstrated in practice by examples from the controversy about slavery and the election controversy.
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"Missouri Synod Hymnals and Sunday School Hymnals." In August Crull and the Story of the Lutheran Hymn-Book 1912, 86–87. 1517 Media, 2020. http://dx.doi.org/10.2307/j.ctvzcz4zz.16.

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Okkenhaug, Inger Marie. "Transitions, Transformations and Contact Zones: Sibling Migration to Minnesota, 1881–1891." In Kontaktsoner og grenseområder: Interaksjon, konflikt og samarbeid i Norden, Midtøsten og Midtvesten ca. 1520–2020, 167–88. Cappelen Damm Akademisk/NOASP, 2023. http://dx.doi.org/10.23865/noasp.206.ch7.

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With a biographical focus on three siblings, Halvor, Torbjørg (Thea), and Nils Rønning, and their migration from Bø in Telemark, Norway, to the United States in the 1880s, this chapter explores how the siblings’ possibilities, attitudes, and practices changed through living in the Norwegian-American, Lutheran Hauge Synod’s contact zones. The Rønnings’ life stories illustrate the gendered experiences of transition, its potential, and the agonies of the migratory experience. For the Rønning brothers, the Norwegian-American Lutheran Hauge Synod contact zones represented opportunities for education, further academic study, and careers. Torbjørg Rønning, on the other hand, found employment as a domestic servant. Even so, working for Halvor Rønning in his Hauge Synod parish in Solør, Minnesota, the Norwegian-American congregational life with its gendered structure of a feminine, egalitarian, and publicly active sphere, proved to be a fertile contact zone for a young, pious immigrant woman. While the aim of this chapter is to explore how life in a contact zone might change young, religious immigrants’ attitudes and practices, the role of a Norwegian minister – August Weenaas – is also investigated. With his transatlantic, theological career, Weenaas represents a personalized contact zone that changed Norwegian life paths.
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Brenneman, Robert, and Brian J. Miller. "Space Bending When Matter Matters." In Building Faith, 103–29. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190883447.003.0006.

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Religious congregations regularly take buildings not originally intended for religious use and convert them to spaces for worship and fellowship. This chapter includes five case studies: a Guatemalan evangelical megachurch that worships in a parking garage; a suburban Anglican congregation that transformed a former manufacturing plant; a group in Vermont that turned a former US Army horse barn into a mosque; a suburban non-denominational church that meets each week in a high school auditorium; and an Orthodox Christian congregation that altered a Missouri Synod Lutheran building for their use. The authors argue that a number of religious groups can make spaces work for them, particularly if they have constrained resources and are willing to be creative in changing the interior of structures.
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Lynch, Michael J. "The Lombardian Formula in the Sixteenth and Early Seventeenth Century." In John Davenant's Hypothetical Universalism, 48–69. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197555149.003.0003.

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This chapter, continuing the historical survey of the previous chapter, slows down and focuses on the reception of the so-called Lombardian formula in the Reformation and early Post-Reformation period, especially among the Reformed churches. After looking at how well-known Reformers such as Martin Luther, John Calvin, and Zachary Ursinus understood the Lombardian formula, concentration shifts to a few critical events that provide important background to the Synod of Dordt and intra-Reformed debates on the extent of the atonement. More specifically, the chapter covers a late sixteenth-century debate between the Lutheran Jacob Andreae and the Reformed theologian Theodore Beza on the extent of Christ’s work. Next, it looks at the back-and-forth between Jacob Arminius and William Perkins. Finally, it gives a thorough examination of the Hague Conference of 1611, which featured a discussion of the various doctrines of grace among the Remonstrants and Contra-Remonstrants.
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Powers, Jillian R. "Parochial School Teachers Instructional Use of the Interactive Whiteboard." In Handbook of Research on Human Development in the Digital Age, 109–34. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-2838-8.ch006.

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This chapter presents findings from a study that utilized Davis' (1989) Technology Acceptance Model (TAM) to investigate K-8 teachers' instructional usage of the interactive whiteboard (IWB). Through surveying 145 teachers and 40 administrators of the Lutheran Church Missouri Synod schools, the researcher used multiple regression and moderator analyses to examine whether the TAM model helped explain teachers' reported teacher-centered and student-centered instructional IWB use. The results of the study indicated two variables adapted from the TAM, teachers' perceived usefulness (PU) and perceived ease of use (PEOU) of the IWB, contributed to the prediction of teacher-centered instructional usage, and PU contributed to the prediction of student-centered instructional usage. Moderator analysis indicated the variable for teachers' technological pedagogical content knowledge of the IWB moderated the relationships between PEOU of the IWB and each teacher and student-centered instructional usage, as well as between PU of the IWB and teacher-centered instructional usage.
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Tick, Judith. ""Wading in Grace”." In Ruth Crawford Seeger, 341–52. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195065091.003.0022.

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Abstract At the height of her career in the early 1950s, Crawford witnessed her experimental idea of using American traditional songs in music education become accepted as a part of the “American heritage” that shaped postwar culture. If, as Michael Kammen has written, that phrase became a “virtual cliche” in the years following World War II in a period when “traditionalism kept pace with modernism at least in the realm of national taste:’ then the range of requests to use material from her books gives ample evidence of the breadth of the consensus toward a musical past. She answered letters granting permission to reproduce folk songs from such groups and individuals as the Lutheran Church Missouri Synod, the Board of Christian Education and Pub lication, the public-school music textbook company Silver Burdett, the pub lishers of the fourteen-volume series called Childcraft, an educational motion picture production company making a film for Los Angeles County public schools, a teacher planning to make a record for preschool hard-of-hearing children, and the Bank Street School music specialist Beatrice Landeck. “Old Molly Hare” and the “Boll Weevil” had found their homes.
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Krasheninnikova, Olga A. "“And Now the Sky is New…”: The Triumph of Orthodoxy in the Markel Radyshevsky’s Sermons of 1741–1742." In Literary Process in Russia of the 18th–19th Centuries. Secular and Spiritual Literature. Issue 3, 11–65. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2022. http://dx.doi.org/10.22455/lit.pr.2022-3-11-65.

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The article examines the last stage of Markel Radyshevsky’s work, who was the outstanding church publicist, writer and preacher of the first third of the 18th century. The former archimandrite of the Novgorod Yuriev Monastery has been mistreated in 1731 for his works criticizing the Spiritual Regulations, the church policy of the Holy Synod and the Lutheran orientation of Feofan Prokopovich’s works. Empress Elizabeth Petrovna after her accession released Radyshevsky under an amnesty and elevated him to the rank of Bishop of Karelia and Ladoga. During this period he prayed Empress Elizabeth Petrovna as the defender of the Russian nation and the support of the Orthodox faith in Russia in his solemn sermons. Her main merit was the liberation of the people from foreign customs imposed on them during the years of German domination, the fight against church heretics, the return to the customs and foundations of traditional Orthodox piety, such as the veneration of icons and relics, and fasting. Radyshevsky compared Russia of the beginning of 1740s with the era of the Triumph of Orthodoxy in Byzantium in the mid-9th century, after the period of iconoclastic persecution. The article analyzes three Radyshevsky’s Sermons of the 1740s, that have come down to us in rare lifetime editions. The author selected two most important sermons for the publication. They give a vivid idea of the unprecedented spiritual ascent after the accession of the Empress Elizabeth Petrovna.
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