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Artykuły w czasopismach na temat „Lutheran church of Australia”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 5 lutego 2022

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1

Edwards, Denis. "Synodality and primacy: Reflections from the Australian Lutheran/Roman Catholic Dialogue". Pacifica: Australasian Theological Studies 28, nr 2 (czerwiec 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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2

Hatoss, Anikó. "Language, faith and identity". Australian Review of Applied Linguistics 35, nr 1 (1.01.2012): 94–112. http://dx.doi.org/10.1075/aral.35.1.05hat.

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While most language-planning and policy (LPP) studies have focussed on language decisions made by government bodies, in recent years there has been an increased interest in micro-level language planning in immigrant contexts. Few studies, however, have used this framework to retrospectively examine the planning decisions of religious institutions, such as “ethnic” churches. This paper explores the language decisions made by the Lutheran church in Australia between 1838 and 1921. The study is based on archival research carried out in the Lutheran Archives in Adelaide, South Australia. The paper draws attention to the complex interrelationships between language, religion and identity in an immigrant context.

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3

Koepping, Elizabeth. "Spousal Violence among Christians: Taiwan, South Australia and Ghana". Studies in World Christianity 19, nr 3 (grudzień 2013): 252–70. http://dx.doi.org/10.3366/swc.2013.0060.

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

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Verbytskyi, Volodymyr. "Main Vectors of International Activity of the Ukrainian Greek Catholic Church". Roczniki Kulturoznawcze 12, nr 2 (17.06.2021): 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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5

Zweck, Dean. "A Fruitful Dialogue between Lutherans and Catholics in the South Land of the Holy Spirit". Review of Ecumenical Studies Sibiu 8, nr 2 (1.08.2016): 206–18. http://dx.doi.org/10.1515/ress-2016-0017.

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Abstract Lutherans and Catholics in Australia have engaged in fruitful ecumenical dialogue for forty years, producing eight documents that have consistently had a view toward reception in the two respective churches. In recent years this Dialogue has been encouraged on its journey by the concept of receptive ecumenism. Ecumenical encounter is a work of the Holy Spirit, and each church can be enriched by recognising and receiving the charism of a partner church.

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6

Meyer, Charles. ""What a Terrible Thing It Is to Entrust One's Children to Such Heathen Teachers": State and Church Relations Illustrated in the Early Lutheran Schools of Victoria, Australia". History of Education Quarterly 40, nr 3 (2000): 302. http://dx.doi.org/10.2307/369555.

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7

Schwarz, Hans. "The Lutheran Church and Lutheran Theology in Korea1". Dialog 50, nr 3 (wrzesień 2011): 289–96. http://dx.doi.org/10.1111/j.1540-6385.2011.00625.x.

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8

Marshall, Bruce. "Lutherans, Bishops, and the Divided Church". Ecclesiology 1, nr 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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9

Asta, Theodore W. "Sixteenth-Century Lutheran Church Orders". Liturgy 9, nr 4 (styczeń 1991): 42–53. http://dx.doi.org/10.1080/04580639109408750.

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10

Siebein, Gary, Hyun Paek i Joshua Fisher. "Grace Lutheran Church, Naples FL". Journal of the Acoustical Society of America 119, nr 5 (maj 2006): 3370. http://dx.doi.org/10.1121/1.4786523.

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11

Eligator, Ronald. "Roseville Lutheran Church, Roseville, MN". Journal of the Acoustical Society of America 119, nr 5 (maj 2006): 3399. http://dx.doi.org/10.1121/1.4786717.

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12

Markkola, Pirjo. "The Long History of Lutheranism in Scandinavia. From State Religion to the People’s Church". Perichoresis 13, nr 2 (1.10.2015): 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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13

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, nr 1 (12.04.2017): 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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14

Perry, Alan T. "Joint Assembly of the Anglican Church of Canada and the Evangelical Lutheran Church in Canada". Ecclesiastical Law Journal 16, nr 1 (13.12.2013): 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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15

Haapalainen, Anna. "An emerging trend of charismatic religiosity in the Evangelical Lutheran Church of Finland". Approaching Religion 5, nr 1 (26.05.2015): 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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16

Duty, Ronald W. "Moral Deliberation in a Public Lutheran Church". Dialog: A Journal of Theology 45, nr 4 (grudzień 2006): 338–55. http://dx.doi.org/10.1111/j.1540-6385.2006.00289.x.

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17

Rasmussen. "Finnish Evangelical Lutheran Church 1904 Confirmation Class". Oregon Historical Quarterly 122, nr 1 (2021): 78. http://dx.doi.org/10.5403/oregonhistq.122.1.0078.

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18

Witmer, Olga. "Clandestine Lutheranism in the eighteenth-century Dutch Cape Colony*". Historical Research 93, nr 260 (25.04.2020): 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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19

Jürgensen, Martin Wangsgaard. "Between New Ideals and Conservatism: The Early Lutheran Church Interior in Sixteenth-Century Denmark". Church History 86, nr 4 (grudzień 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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20

Rynkowski, Michał. "Religion in Criminal Law". Ecclesiastical Law Journal 11, nr 1 (10.12.2008): 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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21

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, nr 2 (10.12.2019): 198–216. http://dx.doi.org/10.1177/1063851219891533.

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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.

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22

Hage, Jan, i Marcel Barnard. "Muziek als missie: Over Willem Mudde en zijn betekenis voor de kerkmuziek". NTT Journal for Theology and the Study of Religion 66, nr 4 (18.11.2012): 283–98. http://dx.doi.org/10.5117/ntt2012.66.283.hage.

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Under the influence of Calvinism, the musical situation in the Protestant churches in the Netherlands was for a long time marked by sobriety, with attention focused on congregational singing. In the 20th century, church music gained importance through a dominant flow of Lutheran influence. Generally, the liturgical movement highlighted the role of music in worship. The Lutheran church musician Willem Mudde successfully called attention to the German church music reform movement. Inspired by the writings of the German theologian Oskar Söhngen, he strived to apply the ideals and practices of this German movement to the Dutch Protestant churches. He succeeded through his zeal and organisational skills, not only in the Lutheran church but also in other Protestant churches. The idealistic character and educational aims of the movement, however, could not offset the growing individualism and the ongoing crisis in the churches.

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23

Harmati, Béla László. "European Influences: Local Solutions The Pulpit Altar as a Means of Expression". Periodica Polytechnica Architecture 48, nr 1 (10.07.2017): 17–22. http://dx.doi.org/10.3311/ppar.11183.

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In the Evangelical-Lutheran Church, the use of pulpit altars has never been obligatory or exclusive. However, the importance of the cult centre in the increasingly uniform internal space as a principle of interior design brought this form into life; one that is exclusively characteristic of the Evangelical-Lutheran Church. In Hungary, pulpit altars were built from the time of the Edict of Tolerance (1781) until the end of the 19th century. In their form, they were mostly to local specifications and options, which played an important role over and above the strong Western European influences. In the evolution of the typology, it is not only the interaction between the Catholic and Reformed elements that can be pinpointed but also the national differences so characteristic within the Evangelical-Lutheran Church.The Slovak, German and Hungarian speaking Lutheran communities, with their diversified and unique relationships, had enriched the forms used in church furnishing in Hungary; this can best be seen in the pulpit altars constructed in the same period.

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24

Robin, A. Leaver. "Motive and Motif in the Church Music of Johann Sebastian Bach". Theology Today 63, nr 1 (kwiecień 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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25

Auvinen-Pöntinen, Mari-Anna. "Pneumatological Challenges to Postcolonial Lutheran Mission in the Tswana Context". Mission Studies 32, nr 3 (15.10.2015): 353–70. http://dx.doi.org/10.1163/15733831-12341414.

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This article analyses pneumatological thinking as it appears in postcolonial mission in the Evangelical Lutheran Church in Botswana (elcb), thereby engaging with challenges being posed by the new Pentecostal Churches and African Independent Churches in the region.1 These “spiritual churches” are attracting increasing numbers of worshippers with the result that the Lutheran Church is currently facing the dual challenge of both the new phenomenon and the historical colonial heritage of the missionary era. Pneumatological thinking in theelcbis examined from an epistemic point of view, and the difficulties and strengths in both the postcolonial Lutheran mission and the new religiosity are evaluated.

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Tilli, Jouni. "‘Deus Vult!’ The Idea of Crusading in Finnish Clerical War Rhetoric, 1941–1944". War in History 24, nr 3 (14.02.2017): 362–85. http://dx.doi.org/10.1177/0968344515625683.

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Finland’s Winter War (1939–40) against the Soviet Union had been defensive, but the so-called Continuation War that broke out in June 1941 was not. This offensive operation in alliance with Nazi Germany demanded a thorough justification. The Lutheran clergy were important in legitimizing the war because the priests were de jure officials of the state, as well as of the church. Also, nearly 96 per cent of Finns belonged to the Lutheran Church. This article analyses how the Lutheran clergy used crusading imagery in the Continuation War, 1941–4, strategically shifting the emphasis as the war progressed.

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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, nr 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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Linck, Stephan. "Judenhass und Judenmission. Das Verhältnis der Hamburger Evangelisch-Lutherischen Landeskirche zum Judentum". Aschkenas 30, nr 2 (25.11.2020): 373–400. http://dx.doi.org/10.1515/asch-2020-0018.

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AbstractHow does a Lutheran church behave towards Jews when its tradition cultivates deep-seated hatred of Jews, but sees the theological task of missionizing them to Christianity? Using the example of the Evangelical Lutheran Church in Hamburg, the essay tries to understand how the relationship with Judaism developed during the German Empire and the Weimar Republic. In the Nazi era, the church welcomed racist anti-Semitism, but did not introduce the »Aryan paragraph« in the church. She partially and only secretly fulfilled her duty to protect baptized Jews and their descendants as church members. It was only in the 1950s that a changed attitude towards Judaism began and for the first time there started a dialogue.

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Batka, Lubomir. "Does the Lutheran Church Have a Future? An Affirmation by a Central-European Lutheran". Dialog: A Journal of Theology 45, nr 2 (czerwiec 2006): 143–51. http://dx.doi.org/10.1111/j.0012-2033.2006.00255.x.

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Simmons, Ernest L. "Theology in the Life of the Lutheran Church". Dialog 50, nr 2 (czerwiec 2011): 114–19. http://dx.doi.org/10.1111/j.1540-6385.2011.00595.x.

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Lee, B. B. "Communal Transformations of Church Space in Lutheran Lubeck". German History 26, nr 2 (1.04.2008): 149–67. http://dx.doi.org/10.1093/gerhis/ghn001.

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Bach-Nielsen, Carsten. "The Role of the Lutheran Church in Denmark". Kirchliche Zeitgeschichte 25, nr 2 (1.02.2012): 293–310. http://dx.doi.org/10.13109/kize.2012.25.2.293.

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Eibner, John. "Pressure for reform in the Hungarian Lutheran Church". Religion in Communist Lands 14, nr 3 (grudzień 1986): 323–26. http://dx.doi.org/10.1080/09637498608431281.

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Sapiets, Marite. "“Rebirth and Renewal” in the Latvian Lutheran Church". Religion in Communist Lands 16, nr 3 (wrzesień 1988): 237–49. http://dx.doi.org/10.1080/09637498808431376.

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SIHVO, Jouko. "The Evangelical-Lutheran Church and State in Finland". Social Compass 38, nr 1 (marzec 1991): 17–24. http://dx.doi.org/10.1177/003776891038001003.

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Jordahn, Ottfried. "The Practice of Penance in the Lutheran Church". Studia Liturgica 18, nr 1 (marzec 1988): 103–7. http://dx.doi.org/10.1177/003932078801800108.

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Vuokko, Pirjo. "Customer-oriented thinking within the Finnish Lutheran Church". International Journal of Nonprofit and Voluntary Sector Marketing 5, nr 4 (listopad 2000): 333–47. http://dx.doi.org/10.1002/nvsm.124.

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Tunheim, Katherine A., i Mary Kay DuChene. "The Professional Journeys and Experiences in Leadership of Evangelical Lutheran Church in America Women Bishops". Advances in Developing Human Resources 18, nr 2 (12.04.2016): 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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Gunnes, Gyrid. "Towards a Queer Sister-Folk Church? Reimaginations in Lutheran Scandinavian Folk Church". Ecclesial Practices 5, nr 1 (28.07.2018): 91–106. http://dx.doi.org/10.1163/22144471-00501006.

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The article argues that the inclusion of material created from an ethnographic research strategy opens the possibility for theological reimagination of two aspects of Scandinavian creation theology: the meaning of ecclesial space and the notion of folk. The article uses elements from queer theory/theology as sensitising devices for recognizing the potential of such theological reimagining. The empirical material is based on ethnographic fieldwork in the Church of Our Lady, Trondheim, Norway, an ecclesial practice committed to rituals of hospitality. Reading the displacement of street space and church sanctuary space in the light of elements of queer theory/theology, the article aspires to show how the notion of folk and the meaning of sanctuary space is destabilized and unsettled through these practices.

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Sopanen, Matleena. "Led by the Spirit and the Church: Finland's Licensed Lutheran Lay Preachers, c.1870–1923". Studies in Church History 57 (21.05.2021): 277–99. http://dx.doi.org/10.1017/stc.2021.14.

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

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Erling, Maria. "The Coming of Lutheran Ministries to America". Ecclesiology 1, nr 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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Karttunen, Tomi. "The Lutheran Theology of Ordained Ministry in the Finnish Context". Ecclesiology 16, nr 3 (12.10.2020): 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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Turnbloom, David Farina. "A Pneumatological Description of Sacrifice for Mitigating Idolatry". Studia Liturgica 50, nr 2 (wrzesień 2020): 211–25. http://dx.doi.org/10.1177/0039320720946027.

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The nature of eucharistic sacrifice has been an ongoing point of contention between the Lutheran Church and the Roman Catholic Church. Drawing from the pneumatology and sacramental theology of Thomas Aquinas, this article provides a way of describing eucharistic sacrifice that is intended to help avoid the idolatrous notions of sacrifice often found lurking in eucharistic theology. The article concludes by using the linguistic concepts of metaphor and synecdoche to describe the way that the language of “sacrifice” can be strategically used to mitigate the concerns that continue to arise in Lutheran/Catholic dialogues.

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Johansson, Torbjörn. "Religion in the Public Sphere—with Dietrich Bonhoeffer towards a Renewed Understanding of ‘the Two Kingdoms’". International Journal of Public Theology 9, nr 3 (14.08.2015): 269–88. http://dx.doi.org/10.1163/15697320-12341402.

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In this article Dietrich Bonhoeffer’s critical reception of the Lutheran doctrine of the two kingdoms is related to the discussion about religion and politics in liberal democracies. Bonhoeffer experienced not only how the church isolated itself from the political sphere—by a ‘pseudo-Lutheran’ doctrine of the two kingdoms—but also how the church was politicized and abused by Deutsche Christen. His theological thinking is therefore a helpful starting point to formulate a theology which is politically relevant without being transformed into politics. Against the background of Bonhoeffer’s theology an argument is advanced that a renewed understanding of the two kingdoms assists the church in being focused on the Gospel, at the same time as it can also give the church instruments to be present in the public sphere with well-defined pretensions, which clarifies whether the assertions of the church are based on revelation or on public reason.

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Lindberg, Hanna. "Lutheranism and Welfare State Expertise. The Example of Heikki Waris". Perichoresis 13, nr 2 (1.10.2015): 97–113. http://dx.doi.org/10.1515/perc-2015-0012.

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Abstract The article examines the role of Christianity in the work of Heikki Waris (1901-1989), Professor of Social Policy at the University of Helsinki from 1948 to 1968. In studies on the historical foundations of different models of welfare, Lutheranism is often mentioned as a characteristic feature of the Nordic model. Previous research has, however, not to any larger extent examined the role of religion when analysing the work of so-called welfare experts. The article draws attention to importance of Christianity and the Lutheran Church, when analysing the work of a central architect of the Finnish welfare state. The article examines how Waris’ background within the Settlement movement influenced his later academic and social political work. Furthermore, it looks at how Waris dealt with religion, Christianity, the Lutheran Church and faith in his work on social policy and social change. The connection between social policy and Christianity is analysed more closely, both in Waris’ academic texts and the reports he wrote for the Lutheran Church on the challenges of the modern world.

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Inskeep, Kenneth W. "Giving Trends in the Evangelical Lutheran Church in America". Review of Religious Research 36, nr 2 (grudzień 1994): 238. http://dx.doi.org/10.2307/3511413.

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Martola, Yngvill. "Worship Renewal in the Evangelical-Lutheran Church of Finland". Studia Liturgica 31, nr 1 (marzec 2001): 83–91. http://dx.doi.org/10.1177/003932070103100109.

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Pedersen, Kim Arne. "Hans Raun Iversen, Grundtvig, folkekirke og mission". Grundtvig-Studier 60, nr 1 (1.01.2009): 254–62. http://dx.doi.org/10.7146/grs.v60i1.16557.

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Kroczek, Piotr. "Diocesan Synod from the Catholic and Lutheran Perspectives". Ecumeny and Law 8 (29.12.2020): 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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Jenson, Robert. "A Lutheran Among Friendly Pentecostals". Journal of Pentecostal Theology 20, nr 1 (2011): 48–53. http://dx.doi.org/10.1163/174552511x554636.

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

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