Academic literature on the topic 'Christ Lutheran Church'
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Journal articles on the topic "Christ Lutheran Church"
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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.
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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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Ziegler, William M., and Gary A. Goreham. "Formal Pastoral Counseling in Rural Northern Plains Churches." Journal of Pastoral Care 50, no. 4 (December 1996): 393–404. http://dx.doi.org/10.1177/002234099605000408.
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Reports the findings of a survey of 491 United Church of Christ, Southern Baptist Convention, Evangelical Lutheran Church in America, and Roman Catholic rural clergy from seven Northern Plains states. Offers implications for seminary and post-seminary training, placement of clergy in churches, pastoral counseling in rural congregations, and contextualized theory and ministry.
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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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Van Eck, Xander. "De decoratie van de Lutherse kerk te Gouda in de zeventiende eeuw." Oud Holland - Quarterly for Dutch Art History 105, no. 3 (1991): 167–84. http://dx.doi.org/10.1163/187501791x00029.
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AbstractIn 1623 the Lutherans formed a community in Gouda. They appointed a minister, Clemens Bijleveld from Essen, and held their services in private houses at first. In 1640 'Dc Drie Tafelkaarsen', a house on the Lage Gouwe, was converted into a permanent church for them. Thanks to the Groot Protocol, in which the minutes of the church administration were recorded from this donation until the end of the eighteenth century, it is possible to reconstruct the history of the community. The manuscript also documents important gifts of works of art and church furnishings. In 1642 and 1643 seven large paintings were donated. As we know, Luther did not object to depictions which served to illustrate the Word of God as preached in the sermon. The Dutch Lutheran churches, although more austerely furnished than, say, their German or Norwegian counterparts, were certainly more richly decorated than they are today. The Lutheran church in Leiden houses the most intact ensemble of works of art. Of the seven aforementioned paintings in Gouda, one was donat ed by the preacher himself. It is by the Gouda painter Jan Duif, who depicted Bijleveld as a shepherd (fin. I). The iconography and the biblical captions show that he was presenting himself as a follower of Christ in his quality of a teacher. Two figures in the background, likewise gowned, might be Bijleveld's successors: his nephew (minister from 1655 to 1693) and his nephew's son, both of whom were called Clemens Bijleveld. They were probably added to the panel after the latter's premature death in 1694. The other six paintings were donated bv members of the community and churchwardens. In some of them the donors can be identified with characters in the illustrated episodes from the bible. From the spinsters of the parish came a work depicting the parable of the wise and foolish virgins; the churchwardens, evidently seeing themselves in the guise of the apostles, gave a pedilavium. The widow Hester Claes van Hamborg donated a painting of Simon in the Temple (in which the widow Anna figures prominently), and Catharina Gerdss Rijneveld, probably also widowed, gave Elijah and the widow of Zarephath. The unmarried men of the community presented a painting with a more general subject, the Last Judgment, perhaps intended to be hung above the pulpit. The wealthy Maria Tams gave a work described as 'cen taeffereel of bort van de christ. kercke' la scene or panel of the Christian church]. Exactly what it depicted is unclear. The same Maria Tams was a generous donor of church furniture. She presented a brass chandelier, two brass lecterns (fig. 4), a bible with silver fittings and a clock to remind the preacher of the limited time allotted to his sermon. Important gifts of ecclesiastical silver were made from 1655 on. The most striking items are an octagonal font of 1657 (fig. 5) and a Communion cup of 1661 (fig. 6), both paid for by the proceeds of a collection held among the unmarried men and women of the parish. The decorations on the font include a depiction of Christ as the Good Shepherd. There is also shepherd on the lid of the Communion cup. This element (in view, too, of the indication of the shepherd 'als 't wapen van de kerk' [the church arms] in the Groot Protocol) came to occupy a special place in the imagery of the Lutheran community. More space was required for the growing congregation, In 1680 there was an opportunity to purchase from the municipal council St. Joostenkapel, a mediaeval chapel used as a storeroom at the time. The building, situated on the river Gouwe which flows through the old town centre, was ready for the inaugural service in 1682. It was given ten staincd-glass windows, the work of the Gouda glass painter Willem Tomberg. The glass (along with six of the seven paintings) was sold during the course of renovations in 1838, but thanks to the later secretary of the community, D.J. van Vreumingen, who madc drawings of them and copied the inscriptions, we have an approximate idea of how they looked. Their original positions can also be reconstructed (fig. 13). The windows were largely executed in grisaille, except for the second and eighth, which were more colourful. The seven side-windows with scenes from the life of Christ and the Passion (figs. 8-11) were presented by the minister, his wife and other leading members of the community. The inscriptions on these windows referred to the bible passages they illustrated and to the names of the donors. The three windows at the front were donated by the Gouda municipal council (window 10, fig. 12) and the sympathetic Lutheran communities of Leiden and Essen (windows 8 and 9, figs. 11 and 12). The depiction on the window from Leiden was a popular Lutheran theme: John's vision on Patmos. The candle-stick featuring in this vision was a symbol (as in a print of 1637, for instance) for the Augsburg Confession, on which the Lutheran church was founded. In the eighteenth century occasional additions were made to the inventory, but the nineteenth century was a period of growing austerity. However, the Groot Protocol and Van Vreumingen's notes facilitate the reconstruction of the seventeenth-century interior to a large extent. The iconography of the works of art collected in the course of the years underlined the community's endeavour, in following the teachings of its earthly shepherd, to live according to the Holy Word.
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Ferraro, Benedito. "A recepção (receptio) da Reforma na Igreja católica." Revista Eclesiástica Brasileira 77, no. 305 (March 31, 2017): 34. http://dx.doi.org/10.29386/reb.v77i305.111.
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Síntese: Pontuando um panorama de constantes movimentos de reforma e de conflitos no interior da Igreja de Jesus Cristo, com realce para o movimento da Reforma luterana, o Autor apresenta igualmente o movimento contrastante de unidade e comunhão na diversidade. Nos últimos tempos, particularmente após o Concílio Ecumênico Vaticano II, emerge e prevalece o movimento ecumênico, ou seja, a consciência de que a Igreja sempre se encontra em processo de novas formas, como também, e principalmente, de comunhão na diversidade a partir do comum seguimento de Jesus Cristo e da missão evangelizadora por ele confiada a seus seguidores. Por isso, advoga a continuidade e a consolidação do espírito ecumênico.Palavras-chave: Igreja católica. Reforma luterana. História. Conflitos. Ecumenismo.Abstract: Punctuating a panorama of constant movements of reform and conflicts inside the Church of Jesus Christ, with emphasis on the movement of the Lutheran Reform, the author introduces the equally contrasting movement of the unity and communion in the diversity. In recent times, particularly after the Vatican II Ecumenical Council, there emerges and prevails the ecumenical movement, that is, the consciousness that the Church always finds itself in the process of new forms, as well and mainly, in that of the communion in the diversity based on the common following of Jesus Christ and on the evangelizing mission given by Him to his followers. For this reason, it advocates the continuity and the consolidation of the ecumenical spirit.Keywords: Catholic Church. Lutheran Reform. History. Conflicts. Ecumenism.
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Zherdiev, Vitalii V. "Three Orthodox Temples of Lappeenranta — Art Through the Prism of History." Vestnik of Saint Petersburg University. Arts 10, no. 4 (2020): 609–36. http://dx.doi.org/10.21638/spbu15.2020.405.
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The article discusses the history of the creation of three Russian military churches in the Finnish city of Lappeenranta (Villmanstrand), representing vivid examples of stone and wooden architecture: churches of the Protection of the Virgin (The Intercession church) (1785), St. Nicholas the Thaumaturge (1904) and the Nativity of Christ (1914). A comprehensive analysis of the history of construction, architectural features and preserved decoration of the mentioned churches, which are significant for Russian Orthodox church construction abroad, is presented for the first time ever in the article. The Intercession Church in the Villmanstrand Fortress is the first brick freestanding Russian church built in Western Europe. The dynamics of changes of the temple as a result of reconstruction and renovation of the decoration is considered. For the first time, the church works of academician Nikanor Tiutriumov (1821–1877) for the Intercession Church are described and late painting interventions in unsigned images, which may also belong to Tiutriumov, are analyzed. The history of the construction of the wooden camp church of St. Nicholas the Thaumaturge is outlined, the uniqueness of which was expressed in the rich carved decor that distinguished the church from other Russian wooden churches in Finland. However, in the early 1920s the church was dismantled and only a few archival photographs make it possible to recreate its appearance. For the dragoon regiment stationed in Villmanstrand, a regiment church in the neo-Russian style was built according to Georgy Kosyakov’s design — the only example of this kind in Finland and one of the few examples of this style in Western Europe. After 1918, the church building was transferred to the Lutheran community and modified by the removal of domes and a radical redevelopment. The degree of embodiment of the architect’s original plan based on the author’s drawings and preserved photographs is analyzed.
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Bedford-Strohm, Heinrich. "Public Theology and Political Ethics." International Journal of Public Theology 6, no. 3 (2012): 273–91. http://dx.doi.org/10.1163/15697320-12341235.
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Abstract The article explains the fundamental features of the Lutheran two kingdoms doctrine and the Reformed doctrine of the Lordship of Christ and finds strong convergences of both in addressing political realities without leaving the Gospel perspective aside. Since Catholic concepts show a similar profile, an ecumenical public theology emerges. Six guidelines for a public church are presented to describe the consequences of a public theological approach to politics for the churches. Authentic faith witness is as much part of these guidelines as ‘bilinguality’, that is, the capability to talk the language of secular discourse and prophetic speech, which is put in relationship to the necessity of concrete daily political processes. Thus, in the end the article explains the profile of public theology in relation to liberation theology and political theology.
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Kern, Margit. "Religio und Pax: Lutherische Konfessionalisierung in Wort und Bild am Wittenberger Rathaus." Archiv für Reformationsgeschichte - Archive for Reformation History 96, no. 1 (December 1, 2005): 81–108. http://dx.doi.org/10.14315/arg-2005-0105.
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ABSTRACTUp until now, researchers have strictly made connections between the program of images on the 1573 balcony of the Wittenberg town hall and the office of those who wield authority. And in fact this interpretation is documented by the German inscriptions on the front of the structure. However, another dimension of the program has not been taken into account: The Latin distichs pertaining to the figures of the virtues relate not to the city councilors and political transactions; rather, they characterize the role of virtue and good works in the life of the Protestant Christian in general. It is particularly emphasized that Christ and not good works effect redemption. In contrast to the goal of the German inscriptions, the Latin distichs provide no guide to carrying on daily business. Instead, they paraphrase the Lutheran doctrine of justification. With this pointed reference to Lutheran theology, the commissioners of the program distanced themselves, on the one hand, from the Catholic church; on the other, they rejected contested theological positions within Protestantism, such as the theses of Johann Georg Major. The coat of arms of the territorial ruler and the personifications, Peace and Religion, give evidence that the Wittenberg city council wished to display prominently its agreement with the strict Lutheran position of the prince, Albertine Elector August.
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Oftestad, Bernt T. "Erfaring av pasjonshistorien til salig liv." Dansk Teologisk Tidsskrift 82, no. 3-4 (August 17, 2020): 121–35. http://dx.doi.org/10.7146/dtt.v82i3-4.121702.
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In the Twin Realms of Denmark-Norway the king was also responsible for the religious life of his subjects. Kirkeritualet [The Church Ritual] of 1685 was an expression of the king’s care for his subjects. It included even guidelines for the priest’s spiritual care for those condemned to death. A “pious repentance”, rooted in the mystical tradition, became an important aspect of Lutheran Christianity following the Reformation. A reckoning with sin, conversion, and the interiorization of faith, following the Order of Salvation, was the path to a new and eternal life. It was by interiorizing the biblical narrative – for those condemned to death, the Passion of Christ – that one took part in such a sanctifying process. The spiritual advisor made the biblical text affective and present, using rhetorical means, in order to transform the heart. After uniting with Christ in the Eucharist the condemned could go to his death on the path to eternal life.
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Takanen, Ringa. "Religious Affects and Female Subjects in the Altarpieces of the Finnish Artist Alexandra Frosterus-Såltin." Temenos - Nordic Journal of Comparative Religion 56, no. 2 (December 21, 2020): 201–26. http://dx.doi.org/10.33356/temenos.82534.
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Before the mid-nineteenth century there were few subjects in the altarpiece tradition of the Evangelical Lutheran Church of Finland in which the central figures accompanying Christ were female. Seldom used or new motifs involving female characters now emerged behind the altar. Most of the altarpieces with central women figures were painted in Finland at the turn of the twentieth century by the artist Alexandra Frosterus-Såltin (1837–1916). In the nineteenth century Frosterus-Såltin was the only artist in Finland who realized the motif of ‘Christ Appearing to Mary Magdalene’ in her altarpieces. In her final representation of the theme, the altarpiece in the church of the Finnish Jepua commune, she chose an unusual approach to the motif. My interest in the subject lies in the motif’s affective nature – the ways in which altarpieces in general have been actively used to evoke feelings. Moreover, I consider the influence that Alexandra Frosterus-Såltin, a significant agent in Finnish sacral art, had on consolidating the position of women’s agency in the Finnish altarpiece tradition. I examine the motif in relation to the cultural and political atmosphere of the era, especially the changing gender roles and the understanding of women’s social agency as the women’s movement emerged.
Dissertations / Theses on the topic "Christ Lutheran Church"
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Babba, Nemuel A. "Contextual teaching of wholistic stewardship in the Lutheran Church of Christ in Nigeria." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Astorga, Solis Carlos Natanael. "The colloquy of Marburg confessional division over the unity of Christ /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1055.
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Mtigile, Emmanuel. "The proliferation of dioceses in the ELCT (Evangelical Lutheran Church in Tanzania) a clarion call to a renewed commitment to the gospel of Jesus Christ /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Peterson, Roy. "Men in Christ an eight-month discipleship ministry for men at Grace Evangelical Lutheran Church /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Eisold, Theodore W. "What Jesus says, especially in Luke a course designed to lead to Christian commitment and church membership /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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De, Visser Adriaan Jan. "The kingship of Christ in the life and faith of Christians in a black South African township : a missiological evaluation / Adriaan Jan de Visser." Thesis, Potchefstroom University for Christian Higher Education, 2000. http://hdl.handle.net/10394/10129.
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The purpose of this study is to investigate to what extent the Lordship of Christ is a reality in the
life and faith of Christians in the South African township of Soshanguve, north-west of Pretoria.
The study is based on empirical research conducted in Soshanguve between 1996 and 1999,
among members of the following three denominations: the Evangelical Lutheran Church, the
Zion Christian Church, and a group of Pentecostal and charismatic churches.
During the first phase the research had a predominantly quantitative nature (survey research). The
second phase involved a qualitative research (in depth-interviews, analysis of written documents
and sermons).
After an introductory chapter and a chapter giving the necessary background, chapter 3 describes
the survey research, and chapters 4 to 6 examine the Lordship of Christ as it functions in the
Evangelical Lutheran Church, the Zion Christian Church and the Pentecostal/charismatic
churches respectively.
This research shows that in the faith of many church members the Lordship of Jesus Christ is a
vague notion. It is accepted that Jesus Christ has died for our sins in the past, but it is less clear
what He is doing presently. The living Christ is a remote figure in the faith of the majority
of church members. The gap which is left, is filled by the laws of the church and/or the leadership
of the church.
Chapter 7 gives an analysis of the results. It appears that several backgrounds have to be taken into account: (1) the influence of African traditional religion, (2) the influence of Western secularism, (3) the influence of specific doctrinal tenets of the given denomination.
Chapter 8 offers a Biblical perspective on aspects which have to be dealt with in order to strengthen the notion of the Lordship of Christ in the life and faith of Christians. These are: the concept of God, the concept of salvation, the person of Christ, the Lordship of Christ over the life of the individual believer, and the Lordship of Christ over the world.Thesis (Th.D.)--Potchefstroom University for Christian Higher Education, 2001
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Taylor, Kurt. "Christ's commission and Lutheran schools." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p028-0265.
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Krause, James H. "Why do Mexican-American Lutherans in Corpus Christi seek the help of curanderos/curanderas?" Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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TSOU，CHING-WEI and 鄒慶惟. "The Visual Identification of Christ Protestant Church A case study of “Christian Taiwan Lutheran Logos Church”." Thesis, 2019. http://ndltd.ncl.edu.tw/handle/quvdch.
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碩士亞洲大學
視覺傳達設計學系
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With the development of christian tentacles, in recent years the Taiwan Christian Church has gradually introduced a visual recognition system in the hope of breaking the stereotype of non-believers about the church. To examine the Christian Church with enterprise identification system, it is true that the Church has developed completein in the recognition of ideas and activities, such as the need for more church stable development of pastoral courses, festival celebrations, etc., but most lack of visual recognition, if the Church can import visual recognition, will enable the Church to enhance the identity of friends, image as a whole, There is a clear image of non-believers for visually friendly communication purposes. This creation explores the metaphors in the Bible, because there are many simulations of the symbols of God in the biblical stylistic structure, the metaphors used in the evangelization of the New Testament Jesus, and the color meaning of the Christian Church calendar, and so on, the recent summary is summarized as a reference design basis. Designs are being conducted using interviews and question vouchers. To the Christian Taichung True Road Hall as the import target, visual identification design. For the church herders and congregations to add a systematic overall image, the shepherd sits back to the church mission vision. But at present, the church's current status of personnel is mostly not a designer, making it difficult to follow up after the visual recognition design is completed. However, in terms of the overall image improvement, the introduction of visual recognition design, for church friends is a sense of strategy. Keywords ：Visual Identification 、Christ Protestant Church
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Mhaka, Vushebwashe. ""Becoming a Christ for your neighbour" : exploring Luther's notion of neighbourliness in light of ukama and ubuntu in the Zimbabwean Lutheran church." Thesis, 2010. http://hdl.handle.net/10413/2879.
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The history of conflict in the Evangelical Lutheran Church in Zimbabwe (ELCZ) has had negative results for the life of the church. This history has seen at its best the disintegration of the strongest social cords that ever existed, including the indigenous resources ubuntu and ukama. In the communal life of the Shona and the Ndebele in Zimbabwe, the concepts of ukama and ubuntu challenge, in a neighbourly way, negative views that people hold against each another. This position is strengthened by Luther’s teaching on neighbourliness through the metaphor of “becoming a Christ for your neighbour.” This metaphor expresses the deeper relationship that exists within members of the same faith shared with those outside their boundaries. Luther’s notion of neighbourliness can be combined with the local resources to achieve unity and break tensions within the local communities in Zimbabwe. Divisions and tensions tarnish human identities and mar the future potential of people in the country in general. Besides, the tensions and divisions distract the vision and purpose of the church in society. An indigenous African theology of unity can be constructed to counter the dehumanization of humanity. This study attempts to construct a local theological framework of unity that can guide the ELCZ in the continuing divisions and tensions that exist.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2010.
Books on the topic "Christ Lutheran Church"
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L, Armentrout James, ed. Christ in your marriage. Minneapolis: Augsburg Fortress, 2007.
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Miller, Ruff Paul. Christ Lutheran Church: Murrysville, Westmoreland County, a.k.a. Hankey's Church : parish records. [Greensburg, Pa.]: P.M. Ruff, 1998.
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Evangelical Lutheran Church of Canada. and Lutheran Church-Missouri Synod, eds. Welcome to Christ: Lutheran rites for the catechumenate. Minneapolis: Augsburg Fortress, 1997.
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Because of Christ: Memoirs of a Lutheran theologian. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2010.
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Braaten, Carl E. Because of Christ: Memoirs of a Lutheran theologian. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2010.
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The Lutheran Church of Christ in Nigeria: Reflections and presentations, 1987-2001. [Numan, Adamawa State, Nigeria: Lutheran Church of Christ in Nigeria, 2002.
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Heinrich Grüber: Protestierender Christ : Berlin-Kaulsdorf (1934-1945). [Berlin]: Edition Hentrich, 1993.
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Preaching Christ in a pluralistic age: Sermons. Minneapolis, Minn: Lutheran University Press, 2011.
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Miller, Ruff Paul. Christ Evangelical Lutheran Church, Beaver Falls, Beaver County, Pennsylvania: Parish records. [Greensburg, PA (Baltzer Meyer Pike, R.R. #11, Box 211, Greensburg 15601-9711): Baltzer Meyer Historical Society, 2000.
Find full textBook chapters on the topic "Christ Lutheran Church"
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Saloojee, Ozayr. "The Next Largest Thing: The Spatial Dimensions of Liturgy in Eliel and Eero Saarinen’s Christ Church Lutheran, Minneapolis." In Recalling Eero Saarinen 1910–2010, 213–37. Basel: Birkhäuser Basel, 2010. http://dx.doi.org/10.1007/978-3-0346-0520-5_4.
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Latini, Theresa F. "The Church as Mother: The Theme of Union in Christ in Calvin’s and Luther’s Ecclesiology." In Calvin and Luther: The Continuing Relationship, 183–201. Göttingen: Vandenhoeck & Ruprecht, 2013. http://dx.doi.org/10.13109/9783666550577.183.
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Drake, K. J. "Zwingli and the Birth of the extra Calvinisticum." In The Flesh of the Word, 19–76. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197567944.003.0002.
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This chapter demonstrates not only that Ulrich Zwingli was the first theologian of the Reformation period to articulate the extra Calvinisticum in its full form but that, contrary to common scholarly opinion, this doctrine was not a reaction to Martin Luther’s doctrine of ubiquity but preceded it. Through analysis of Zwingli’s works before the Marburg Colloquy the chapter demonstrates that Zwingli articulated the extra as one plank in his goal to reform the Zurich church and elaborated it over time in response to Lutheran polemics. At stake for him was nothing less than the soteriological role of Christ as the Mediator between God and man. Zwingli articulates the extra through reflection upon the logic of satisfaction, the ascension of Christ, the hypostatic union, and communicatio idiomatum to defend his understanding of Christ’s presence in the Eucharist.
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"The Real and Multiple Presences of Christ in Contemporary Lutheran Liturgical and Sacramental Praxis." In The Church in Act, 67–84. 1517 Media, 2015. http://dx.doi.org/10.2307/j.ctt12878f2.7.
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Kessel, Terese Bue. "Infertilitet som sosial og kulturell funksjonshemming: Et perspektiv fra Kamerun." In Religiøst medborgerskap, 193–211. Cappelen Damm Akademisk/NOASP, 2020. http://dx.doi.org/10.23865/noasp.100.ch9.
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This chapter discusses how infertility is experienced as a social and cultural disability in the context of Cameroon, Africa. Extensive research material from sub-Saharan countries shows that infertile women are facing serious and painful social and psychological challenges. A qualitative research material on the movement Women for Christ in the Evangelical Lutheran Church in Cameroon includes one particular story of infertility experiences. The discussion reveals that the movement’s pastoral care practices in the community include infertile women. This movement, in collaboration with the church, provides a space for women who have to cope with infertility to redefine their identity. In this caring community, they develop renewed dignity and status in a context where they are otherwise stigmatized. The church has the potential to further develop this space to also include husbands, so couples can withstand the stigmatization that usually follows the infertile family.
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Kolb, Robert. "Martin Luther." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0009.
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This chapter examines Martin Luther’s theology of the sacraments. Luther maintained that sacraments were a form of the Word instituted by Christ that conveyed the forgiveness of sins, and were connected with an external sign—and as such were a powerful way for believers, many of whom were illiterate, to experience firsthand and personally the grace of God. He identified Baptism and Eucharist as sacraments, and occasionally Confession (Penance) as well, though not as a separate sacrament but as an extension of the sacrament of Baptism. Baptism marked not only the establishment of one’s relationship with God, but also identification as part of the church community, and was therefore a sign of oneness in God. Regarding Eucharist, Luther rejected transubstantiation and the idea of Christ being “re-sacrificed” at the Mass, and yet he took Christ’s words of institution literally in identifying the bread and wine as the Body and Blood of Christ, and thus, “food of the soul.” As connected to Luther’s “theology of the cross,” by which believers are utterly dependent upon the grace of God in Jesus Christ, sacraments are a means by which believers can receive and be nourished by that grace.
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"Martin Luther." In Christian Theologies of Salvation, edited by Carl R. Trueman. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724439.003.0013.
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This chapter examines Martin Luther’s theology of salvation. Luther is the most important figure in the Protestant theology of salvation. Trueman explains Martin Luther’s understanding of salvation as the justification by grace through faith in Christ so fundamental to Protestant and Reformed theology, as well as the implications involved in such a theology, including the sacraments, church authority, and the split from Roman Catholicism.
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Weddle, David L. "Sacrifice in Christian Tradition." In Sacrifice in Judaism, Christianity, and Islam. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814764916.003.0005.
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Sacrifice is pervasive in Christian theology and ethics, as the redemptive significance of Christ’s death and as the ideal of self-giving love. Paul emphasizes both meanings in his letters, and the Gospels of the New Testament focus on the sacrificial death of Christ as the climax of their narratives. The Epistle to the Hebrews interprets Christ’s death as the fulfillment and displacement of Israelite ritual sacrifices for atonement of sins. That approach was opposed by Gnostic Christians who located Christ’s significance in his esoteric knowledge leading to immortality; thus, they regarded martyrdom as foolish. Nevertheless, the dominant Christian view honored martyrs, such as Polycarp and Perpetua, as models of imitation of Christ (imitatio Christi). Sacrifice is the primary category in the orthodox theology of Athanasius and Anselm, but Abelard replaced it with a moral influence theory of atonement. Christian mystics, like Teresa of Avila, appropriated sacrifice as the ideal of self-erasure in union with transcendence. Controversy over the Eucharist erupted in the Protestant Reformation, but the Roman Catholic Church continues to regard it as a sacrifice. Finally, Abelard’s view of Jesus’s death as exerting moral suasion was revived in the theology and social activism of Martin Luther King, Jr.
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"The Enemies of Christ and of His Church:." In Martin Luther, Volume 3, 333–68. Fortress Press, 1999. http://dx.doi.org/10.2307/j.ctv1hqdj7p.19.
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Price, David H. "The Artist as Reformer." In In the Beginning Was the Image, 85–160. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190074401.003.0003.
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Lucas Cranach the Elder, a close friend of Martin Luther, not only produced the definitive visual record of the history of the Reformation but also became a major leader in the movement to transform Christianity. From 1518 onward, he designed art to advance the Reformation of the church across Germany and Europe. The Bible stood at the center of his media campaign. Cranach and his workshop designed the first Protestant Bible (1522) as well as subsequent imprints of Luther’s translations. He also developed innovative biblical propaganda (most importantly in the anti-papal Passion of Christ and Antichrist). Frequently in his immense oeuvre (including works designed for both Protestant and Catholic contexts) Cranach anchors the new biblicism in a humanist ideal of the authority of philology. A major accomplishment was his development of the portrait type of the professor of the Bible (preeminently Luther and Philipp Melanchthon) as an icon of the authority of humanist biblical philology for the Reformation.