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Journal articles on the topic 'Evangelical lutheran church – Namibia'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Mbenzi, Petrus Angula. "An analysis of linguistic features in the selected speeches of Bishop Kleopas Dumeni in the pre-independence era in Namibia." JULACE: Journal of the University of Namibia Language Centre 3, no. 2 (December 31, 2018): 74–85. http://dx.doi.org/10.32642/julace.v3i2.1386.

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Linguistic features were used by Bishop Kleopas Dumeni of Evangelical Lutheran Church in Namibia (ELCIN) in the pre-independence era to persuade the audience to support the struggle for independence. Bishop Kleopas Dumeni used linguistic devices in an attempt to convince his target audience that the Namibians suffered a great deal at the hands of the colonial authorities. Thus international community support was desired to break the shackles of colonialism. Although Bishop Kleopas Dumeni employed various linguistic features in his speeches as a tool to whip up support for struggle for independence of Namibia, his language choices were never subjected to a critical examination to unravel their contribution to the effectiveness of the speeches. This paper thus examines how Bishop Dumeni used linguistic devices in his speeches to appeal to his audience as well as the effects these features had on the audience to support the struggle for Namibian independence. The paper is pegged on Aristotelian theory to reveal how language choice affects the three appeals of Aristotle namely, ethos, logos and pathos. Content analysis was used to deconstruct the selected speeches of Bishop Dumeni thereby identifying and evaluating the linguistic features in the speeches. The conclusion from this investigation is that Bishop Kleopas Dumeni effectively used the linguistic devices to woo his audience to his side to support in his efforts to end the wickedness of colonialism in Namibia.

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Hellberg, Jan. "To worship God in our way: disaffection and localisation in the music culture of the Evangelical Lutheran Church in Namibia." Journal of Musical Arts in Africa 7, no. 1 (December 2010): 17–50. http://dx.doi.org/10.2989/18121004.2010.575987.

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3

Siiskonen, Harri, Anssi Taskinen, and Veijo Notkola. "Parish Registers: a Challenge for African Historical Demography." History in Africa 32 (2005): 385–402. http://dx.doi.org/10.1353/hia.2005.0024.

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On the worldwide scale Africa is the least-known continent demographically. Until the mid-twentieth century not even the size of the population was precisely known in many areas of sub-Saharan Africa. The major problems in African historical demography have either been the almost total lack of relevant sources or, if some have been available, they have been fragmentary and non-systematic. The reliability of the most commonly-used sources in African historical demography—population counts and early censuses—remained questionable until the 1960s. However, fairly far-reaching conclusions and estimations based on these sources using indirect methods have been drawn. Despite the development of methods in historical demography, the questionable source materials have naturally provided serious grounds for argumentation.An excellent example is the debate between the natalistic and antinatalistic school over changes in fertility and mortality in sub-Saharan African societies during the precolonial and early colonial period. The fragmentary nature of the available sources has offered a firm basis for the disagreement.The objective of this paper is to discuss limitations, pitfalls, and opportunities related to sources used in African historical demography. The paper first reviews the conventional sources—population counts, censuses, and surveys—and then presents an old but seldom-used group of sources, Christian parish registers. The usability of parish registers is discussed through a concrete research project based on data produced since the late nineteenth century in the parishes of the Evangelical Lutheran Church in Namibia (ELCIN). Finally, attention is paid on widening the range of disciplines where African parish registers could be utilized.

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4

Beyers, Jaco, and Lize Kriel. "John Muafangejo’s How God Loves His People All Over the World as Material Religion." Religion and the Arts 24, no. 4 (October 26, 2020): 379–98. http://dx.doi.org/10.1163/15685292-02404002.

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Abstract The artworks produced at the Evangelical Lutheran Church Art and Craft Centre at Rorke’s Drift, KwaZulu-Natal, have been highly appraised and appreciated in South African art-historical circles, not in the least so as African expressions of postcolonial and anti-apartheid resistance. The work of Namibian artist John Muafangejo (1943–1987) is prominent amongst these. In this article, while borrowing generously from the methods of art historical research, our interest is primarily in works of art as objects of material religion. Erwin Panofsky introduced iconology as a way of determining the meaning of art. Iconology wants to enable the seeing of the unseen; seeing the transcendence—making it most applicable to the study of religion as a cultural practice. This article investigates in a critical way how iconology can assist in the study of material religion, especially as applied to the study of religious art. Because meaning is contextual, the conditions under which religious objects are made and interpreted are as important as the work itself. A discussion of a specific work by John Muafangejo originating from the Rorke’s Drift Centre will be conducted by testing the potential of iconology as an analytical tool in this African Christian environment.

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Haapalainen, Anna. "An emerging trend of charismatic religiosity in the Evangelical Lutheran Church of Finland." Approaching Religion 5, no. 1 (May 26, 2015): 98–113. http://dx.doi.org/10.30664/ar.67568.

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The membership rates of the Evangelical Lutheran Church are declining; thus its position in society is becoming more and more precarious. This article focuses on a description of how charismatic religiosity, as one possible answer to the challenges faced, has gained a foothold inside the Evangelical Lutheran Church of Finland and what might be the premises that have made its emergence within an institutionalized Evangelical Lutheran religion possible. Because of the several decades of work done by the association known as Spiritual Renewal in Our Church, the publication of the Bishops’ Commendation, and the Church’s awakening to the ‘crisis of the folk church’, more doors have been opened to collaboration and the search for sources of inspiration.

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6

Rasmussen. "Finnish Evangelical Lutheran Church 1904 Confirmation Class." Oregon Historical Quarterly 122, no. 1 (2021): 78. http://dx.doi.org/10.5403/oregonhistq.122.1.0078.

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7

Rynkowski, Michał. "Religion in Criminal Law." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 104–6. http://dx.doi.org/10.1017/s0956618x09001756.

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The twentieth Annual Congress of the European Consortium for Church and State Research was held in Järvenpää in Finland, on the subject of Religion in Criminal Law. It was held at the Training College of the Evangelical-Lutheran Church, hosted by and ceremonially opened by Matti Repo, Bishop of the Evangelical-Lutheran Church of Finland, Joni Hiitola from the Ministry of Education and Professor Sophie van Bijsterveld, President of the European Consortium.

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8

Harmati, Béla László. "European Influences: Local Solutions The Pulpit Altar as a Means of Expression." Periodica Polytechnica Architecture 48, no. 1 (July 10, 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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9

SIHVO, Jouko. "The Evangelical-Lutheran Church and State in Finland." Social Compass 38, no. 1 (March 1991): 17–24. http://dx.doi.org/10.1177/003776891038001003.

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10

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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11

Pedersen, Kim Arne. "Hans Raun Iversen, Grundtvig, folkekirke og mission." Grundtvig-Studier 60, no. 1 (January 1, 2009): 254–62. http://dx.doi.org/10.7146/grs.v60i1.16557.

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12

Inskeep, Kenneth W. "Giving Trends in the Evangelical Lutheran Church in America." Review of Religious Research 36, no. 2 (December 1994): 238. http://dx.doi.org/10.2307/3511413.

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13

Martola, Yngvill. "Worship Renewal in the Evangelical-Lutheran Church of Finland." Studia Liturgica 31, no. 1 (March 2001): 83–91. http://dx.doi.org/10.1177/003932070103100109.

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14

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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Auvinen-Pöntinen, Mari-Anna. "Pneumatological Challenges to Postcolonial Lutheran Mission in the Tswana Context." Mission Studies 32, no. 3 (October 15, 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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16

Manuels, Marijn, and Thayer Tolles. "William Rush's "Eagle" for St. John's Evangelical Lutheran Church, Philadelphia." Metropolitan Museum Journal 40 (January 2005): 217–23. http://dx.doi.org/10.1086/met.40.20320654.

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17

Lodberg, Peter. "Freedom of Religion and The Evangelical Lutheran Church in Denmark." Studia Theologica - Nordic Journal of Theology 54, no. 1 (July 2000): 43–54. http://dx.doi.org/10.1080/003933800750041511.

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18

Haugen, Hans Morten. "The Evangelical Lutheran Church in Denmark and the Multicultural Challenges." Politics and Religion 4, no. 3 (September 30, 2011): 476–502. http://dx.doi.org/10.1017/s1755048311000447.

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AbstractChristianity and Danishness are mutually reinforcing phenomena in Denmark. Three factors applying specifically to Denmark explain this: first, the lack of national representative bodies of the Evangelical Lutheran Church in Denmark; second, the journal Tidehverv (“New Era”) has nurtured a conservative and nationalistic Christian ethics among parts of the Danish clergy; and third, Danish politicians' abuse of the links between Christianity and Danishness as a tool in their anti-immigration strategies.

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19

Takala, Tuomo, and Kimmo Kaariainen. "Ethical investment policy of the Evangelical Lutheran Church of Finland." Business Ethics: A European Review 12, no. 3 (July 2003): 258–64. http://dx.doi.org/10.1111/1467-8608.00325.

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20

Luoma, Tapio. "Challenges and joys in the Evangelical Lutheran Church of Finland." International Review of Mission 108, no. 2 (November 2019): 430–32. http://dx.doi.org/10.1111/irom.12295.

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21

Schleicher, Marianne, Vigdis Aune, and Hans Raun Iversen. "En alternativ ph.d.-afhandlings udfordring af den praktiske teologi." Dansk Teologisk Tidsskrift 79, no. 4 (December 10, 2016): 278–90. http://dx.doi.org/10.7146/dtt.v79i4.105800.

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Tenna Mose Rhiger has written a PhD dissertation in which she has developed a new approach to the celebration of service in the Evangelical Lutheran Church in Denmark with the aim of furthering the intimate presence of pastors during service. The purpose of this extended review of Rhiger’s dissertation is first to share the enthusiasm of the assessment committee for the project as well as its perspectives for Practical Theology and the celebration of service in the Evangelical Lutheran Church in Denmark. Secondly, the authors behind the review wish to advance some critical reflections on the formal requirements forsimilar experimental research projects in the future since this dissertation– as the pioneer work that it is – is likely to set the standards for “product dissertations” in the future.

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22

Moberg, Marcus. "Mediatization and the technologization of discourse: Exploring official discourse on the Internet and information and communications technology within the Evangelical Lutheran Church of Finland." New Media & Society 20, no. 2 (August 11, 2016): 515–31. http://dx.doi.org/10.1177/1461444816663701.

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This article explores changing discursive practices on the implications of the continuous development of the Internet and information and communications technology (ICTs) within the Evangelical Lutheran Church of Finland. The article argues that the development of the Internet and new media technologies has been accompanied by the proliferation of a set of influential and widespread discursive formations on the character of institutional communication and practice in a digital era. These developments have motivated an increasing technologization of discourse within the Evangelical Lutheran Church of Finland that has chiefly involved a conscious redesign of its discursive practices vis-à-vis the Internet and ICTs in accordance with new criteria of communication effectivity and a notable new emphasis on training in these new practices.

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23

Tunheim, Katherine A., and Mary Kay DuChene. "The Professional Journeys and Experiences in Leadership of Evangelical Lutheran Church in America Women Bishops." Advances in Developing Human Resources 18, no. 2 (April 12, 2016): 204–22. http://dx.doi.org/10.1177/1523422316641896.

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The Problem There are 70.5 million Lutherans in the world, with numbers increasing in Asia and Africa. Currently, only 14% of the Lutheran bishops are women, an increase from 10% in 2011. The role of bishop is a complex leadership position, requiring one to lead up to 150 churches and pastors in a geographical area. With more than 50% of the Lutheran church population comprised of women, their gender and voices are not being represented or heard at the highest levels of the Evangelical Lutheran Church in America (ELCA). With one billion women projected to enter the workforce globally in the next two decades, more needs to be written and understood about women church leaders, such as Lutheran bishops. The purpose of this study was to explore the journeys of women who achieved the office of bishop, to glean what can be learned for the benefit of other women who might be called to these higher levels of leadership in the church. The Solution This research suggests that 70% of the ELCA women bishops interviewed had unique career journeys, important spouse support, few women mentors, many challenges, and key leadership competencies required for the role. These findings can be helpful to future Lutheran and other Christian church leaders. It can help current and future women bishops understand what is expected in the role so they can be more successful in it. Leadership development recommendations are also suggested for seminary and higher education administrators and educators. The Stakeholders This research contributes to the literature in human resource development (HRD) by concentrating on the experiences of women leaders in the church—specifically women who have achieved the office of Bishop of the ELCA. The findings offer insights that can benefit scholars and practitioners alike, as well as current and future women leaders across the globe, in the church setting as well as other settings.

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Erling, Maria. "The Coming of Lutheran Ministries to America." Ecclesiology 1, no. 1 (2004): 56–74. http://dx.doi.org/10.1177/174413660400100103.

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AbstractThis article examines the historical and theological foundations of Lutheran doctrines of the ministry of word and sacrament in the Reformation and the Confessional documents and how this inheritance was transposed to the American context. Against this background, it considers the debates on ministerial issues that surrounded the founding of the Evangelical Lutheran Church in America and the challenges with regard to ministry and mission that face Lutherans in America today as a result of fresh immigration and tensions between the local and the wider church.

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25

Markkola, Pirjo. "The Long History of Lutheranism in Scandinavia. From State Religion to the People’s Church." Perichoresis 13, no. 2 (October 1, 2015): 3–15. http://dx.doi.org/10.1515/perc-2015-0007.

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Abstract As the main religion of Finland, but also of entire Scandinavia, Lutheranism has a centuries-long history. Until 1809 Finland formed the eastern part of the Swedish Kingdom, from 1809 to 1917 it was a Grand Duchy within the Russian Empire, and in 1917 Finland gained independence. In the 1520s the Lutheran Reformation reached the Swedish realm and gradually Lutheranism was made the state religion in Sweden. In the 19th century the Emperor in Russia recognized the official Lutheran confession and the status of the Lutheran Church as a state church in Finland. In the 20th century Lutheran church leaders preferred to use the concept people’s church. The Lutheran Church is still the majority church. In the beginning of 2015, some 74 percent of all Finns were members of the Evangelical Lutheran Church of Finland. In this issue of Perichoresis, Finnish historians interested in the role of church and Christian faith in society look at the religious history of Finland and Scandinavia. The articles are mainly organized in chronological order, starting from the early modern period and covering several centuries until the late 20th century and the building of the welfare state in Finland. This introductory article gives a brief overview of state-church relations in Finland and presents the overall theme of this issue focusing on Finnish Lutheranism. Our studies suggest that 16th and early 17th century Finland may not have been quite so devoutly Lutheran as is commonly claimed, and that late 20th century Finland may have been more Lutheran than is commonly realized.

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Linck, Stephan. "Judenhass und Judenmission. Das Verhältnis der Hamburger Evangelisch-Lutherischen Landeskirche zum Judentum." Aschkenas 30, no. 2 (November 25, 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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27

Wood, Norma Schweitzer. "An Inquiry into Pastoral Counseling Ministry Done by Women in the Parish Setting." Journal of Pastoral Care 50, no. 4 (December 1996): 341–48. http://dx.doi.org/10.1177/002234099605000403.

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Summarizes and discusses the responses of a sample of Evangelical Lutheran Church in America women in ministry to a questionnaire inquiring about their understanding and experiences of pastoral counseling as practiced in the parish context.

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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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29

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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Jürgensen, Martin Wangsgaard. "Between New Ideals and Conservatism: The Early Lutheran Church Interior in Sixteenth-Century Denmark." Church History 86, no. 4 (December 2017): 1041–80. http://dx.doi.org/10.1017/s0009640717002104.

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This essay examines how the Lutheran Reformation changed church spaces in the Danish kingdom after 1536—the official year of Reformation in Denmark. Rather than addressing the long-term consequences of the Reformation, the essay demonstrates how the ideas of the first and second generation of reformers came to be expressed in churches; that is, how the reception of Lutheran thinking was materialized in church interiors prior to what is commonly known as the period of Lutheran orthodoxy. This early period of change, spanning the second half of the sixteenth century, is particularly fickle and difficult to grasp, not only because many of the first Lutheran Church fittings were replaced in later centuries, but also because the speed at which the new religious ideals found their way into churches varied greatly from region to region. Nevertheless, certain trends emerged that are still evident today. While these short-lived, idealistic attempts at a new evangelical church interior failed as a whole, they nevertheless left a pronounced impact on the churches in general.

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Norris, Richard. "On “Full Communion” between the Episcopal Church and the Evangelical Lutheran Church in America." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 6, no. 1 (February 1997): 64–70. http://dx.doi.org/10.1177/106385129700600108.

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32

Michalak, Jakub. "Kościół ewangelicki przyczółkiem opozycji wschodnioniemeickiej." Refleksje. Pismo naukowe studentów i doktorantów WNPiD UAM, no. 2 (October 31, 2018): 101–14. http://dx.doi.org/10.14746/r.2010.2.09.

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Evangelical Church had an important role in the GDR as far as the activities of opposition at the beginning of 1970s and 1980s are concerned. Indeed, it was outside the institution of the Unity Party. Within the vicinity of the church, people were to create a feeling of solidarity between those aggrieved by the system and the first grassroots activists. During 1989 and 1990 Lutheran church became the starting point for mass demonstrations and a peaceful revolution. In addition, the invitation of the party and the opposition to committees’ meeting on Dec. 7, 1989 was published on behalf of the Association of Evangelical Churches.

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Karttunen, Tomi. "The Lutheran Theology of Ordained Ministry in the Finnish Context." Ecclesiology 16, no. 3 (October 12, 2020): 361–78. http://dx.doi.org/10.1163/17455316-bja10001.

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Abstract Martin Luther’s ordination formulary (1539) followed the early Church in its essential elements of the word, prayer, and the laying on of hands. Ordination was also strongly epicletic, including the invocation of the Holy Spirit. Although Luther did not understand ordination as a sacrament, he affirmed its effective, instrumental character. The Lutheran Reformation retained bishops, but the Augsburg Confession’s article concerning ministry did not mention episcopacy. The Evangelical Lutheran Church of Finland’s ordination is by a bishop through the word, prayer, and laying on of hands. Ordination is not merely the public confirmation of vocation but an instrumental and sacramentally effective act, in which benediction confers the ministry. If the Church is Christ’s presence and the incarnate Word is the basic sacrament in Lutheran-Roman Catholic dialogue, is a differentiated consensus possible concerning the ministry of word and sacrament, and ordination within this context, as a means of grace indwelt by God?

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Hannikainen, Pietari. "Emerging Patterns of Church Participation. The Community Movement in the Evangelical-Lutheran Church of Finland." Nordic Journal of Religion and Society 33, no. 01 (May 26, 2020): 42–61. http://dx.doi.org/10.18261/issn.1890-7008-2020-01-04.

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35

Kokkonen, Laura Hanna. "Adopting Marketing Communications: Publicity Campaigning in the Evangelical Lutheran Church of Finland." Nordic Journal of Religion and Society 33, no. 01 (May 26, 2020): 30–41. http://dx.doi.org/10.18261/issn.1890-7008-2020-01-03.

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36

Gills, Nikandrs, and Solveiga Krumin. "The Latvian Evangelical Lutheran Church on the Threshold of the Year 2000." Religion, State and Society 27, no. 2 (June 1999): 201–10. http://dx.doi.org/10.1080/096374999106601.

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37

Huovinen, Eero. "Safeguarding Classical Christianity: Ecumenical Relations of the Evangelical Lutheran Church of Finland." Ecumenical Review 48, no. 1 (January 1996): 69–78. http://dx.doi.org/10.1111/j.1758-6623.1996.tb02943.x.

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38

Burganova, Maria A., and Dietrich Brauer. "INTERVIEW WITH DIETRICH BRAUER, ARCHBISHOP OF THE EVANGELICAL-LUTHERAN CHURCH OF RUSSIA." Scientific and analytical journal Burganov House. The space of culture 16, no. 4 (December 10, 2020): 10–18. http://dx.doi.org/10.36340/2071-6818-2020-16-4-10-18.

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The journal traditionally opens with an academic interview. In this issue, we present Dietrich Brauer, Archbishop of the Evangelical-Lutheran Church of Russia, member of the Council for Interaction with Religious Associations under the President of the Russian Federation, chevalier of the Order of Merit of the Federal Republic of Germany, who kindly agreed to answer questions from Maria Burganova, the Editor in chief of The Burganov House. The Space of Culture journal.

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Pädam, Tiit. "Towards a Common Understanding of Diaconal Ministry?" Ecclesiology 8, no. 3 (2012): 326–49. http://dx.doi.org/10.1163/17455316-00803005.

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This article explores the latest developments of the deacon’s ministry in the churches of the Porvoo communion, based on the Anglican-Lutheran regional agreement of 1996, the Porvoo Declaration and the Porvoo Common Statement. In the Porvoo Declaration the signatory churches agreed on a common commitment to work towards a common understanding of diaconal ministry. The article analyses the understanding of the deacon’s ministry in the Porvoo churches as expressed in their liturgical acts of admission to this ministry and their educational requirements for deacons. Special attention is paid to the Evangelical-Lutheran Church of Denmark and its contribution to the common understanding of deacon’s ministry in the Porvoo communion, as that church has recently signed the agreement.

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Hurskainen, Heta. "The Theological Line of the Evangelical Lutheran Church of Finland in the Dialogue with Orthodoxy in the 2010s." Review of Ecumenical Studies Sibiu 12, no. 1 (April 1, 2020): 81–105. http://dx.doi.org/10.2478/ress-2020-0005.

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AbstractThe purpose of the article is to analyse the degree of theological diversity and coherency displayed by the Evangelical Lutheran Church of Finland in theological dialogues with different Orthodox churches in the 2010s. The ELCF engaged in a bilateral dialogue with the Orthodox Church of Finland and the Russian Orthodox Church. Theological diversity and coherency are dependent on the composition of the delegations, in which gender balance and the chosen theological lines both play a role. The chosen theological line and gender balance are also interwoven.

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Kilpeläinen, Aino-Elina, and Marie Vejrup Nielsen. "Teaching Rituals: New Church Activities and Religious Education." International Journal of Practical Theology 22, no. 1 (May 30, 2018): 23–39. http://dx.doi.org/10.1515/ijpt-2016-0035.

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AbstractToday, a series of new initiatives are appearing within the established churches, many of them directed towards families with young children. The research presented in this article examines one specific new activity, “Babysalmesang” – baby hymn singing – within the Evangelical Lutheran Church in Denmark. This study rests firmly on the results of a national study and provides a qualitative perspective on what takes place in babysalmesang from the perspective of ritual education. The analysis of the data showed that babysalmesang is a ritualized activity that, at the same time, teaches about a ritual: baptism.

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Metso, Pekka, and Laura Kallatsa. "Contemporary and Traditional Voices: Reactions to Same-Sex Marriage Legislation in the Evangelical Lutheran Church of Finland and the Orthodox Church of Finland." Exchange 47, no. 3 (July 5, 2018): 230–57. http://dx.doi.org/10.1163/1572543x-12341488.

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Abstract This article studies the debate on same-sex marriage in the early 21st century, within the two national churches of Finland, the Evangelical Lutheran Church and the Orthodox Church. Legislation facilitating the so-called “gender-neutral marriage” came into effect in Finland in March 2017. In their official teachings, both churches emphasize marriage as a union between a man and a woman. An awareness of the rights of sexual minorities has, however, increased in both churches, and has given rise to the debate on how same-sex marriage should be perceived. While holding on to the traditional view of marriage, both churches have sought ways to recognize and affirm the position of sexual minorities. This has caused tension within the churches. As the majority church, the Lutheran church in particular faces strong pressure to accept same-sex weddings in the church. For the advocates of sexual minorities within the Orthodox Church, recognition of sexual minorities seems to be the main objective, rather than promoting same-sex weddings.

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O'Connor, Thomas St James, Richard Walsh-Bowers, Christopher Ross, Dana Sawchuk, and Maria Hatzipantelis. "“In the Storminess”: Multi-Disciplinary Approaches to Scriptural Images Representing Ethical Challenges in the Pastor-Congregant Relationship." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 60, no. 1-2 (March 2006): 43–58. http://dx.doi.org/10.1177/154230500606000106.

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In this qualitative study the authors examine the Scriptural images that 10 Lutheran pastors employed in describing the ethical challenges in the pastor-congregant relationship. The analysis of Scriptural images is part of a larger study on pastors' experiences of a mandatory workshop, “Crossing the Boundaries (CTB),” which is required of Evangelical Lutheran Church in Canada (ELCIC) seminarians. The pastors' images were analyzed from the four perspectives of depth psychology, theology, social ethics, and sociology. In commenting on tensions in the pastors' Scriptural images the authors note commonalities among the four theoretical perspectives and discuss implications for practice and future research.

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Baranova, Irina V. "German Charity in St. Petersburg: The Contribution of the Pastor A. Mazing to the Establishment and Organization of “The Evangelical House of Diligenceˮ." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 1 (209) (March 30, 2021): 48–53. http://dx.doi.org/10.18522/2687-0770-2021-1-48-53.

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The role of the “Evangelical house of diligenceˮ in the religious space of St. Petersburg is considered. The tradition of creating “Houses of diligenceˮ originated in St. Petersburg in the 19th century and began to revive again in the city on the Neva River at the beginning of the 21st century. At present time a few “Houses of diligenceˮ operate as rehabilitation centers for children and adults with disabilities engaging them in various workshops and other labour activities. It is obvious that the possibility of providing unemployed citizens with social assistance through the provision of temporary work, as well as assistance in their further employment, does not lose its relevance. The goal of this paper is to assess the role of “The Evangelical house of diligenceˮ in the religious space of Saint Petersburg. During the writing of this paper we used materials from the Russian Central State Historical Archive of St. Petersburg. For the main research we used chronological and comparative historical methods of analysis. Using the chronological analysis, we explored the sequence of formation and development of “The Evangelical house of diligenceˮ. Using comparative historical analysis, we determined the structure of that institutions, sources of his financing and the underlying mechanism of his operation. The article makes an effort to evaluate the role of pastor A. Mazing in organisation of “The Evangelical house of diligenceˮ. Management of “The Evangelical house of diligenceˮ and in addition to organising of the temporary employment to those in need of the Evangelical Lutheran faith, was providing charitable assistance to the disabled individuals. It was also involved in creations of a hospice and a shelter for alcoholics. In that “institution of labour assistance” they paid a special attention to the concerns for morality of the wards in accordance with the canons of the Evangelical-Lutheran Church, therefore they prioritised the faithful of this Church dur-ing the admission. “The Evangelical house of diligenceˮ was offering its workers in need an option to live on the premises, which was a welcome offer especially during wintertime.

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Mikoski, Gordon S. "Martin Luther and Anti-Semitism: A Discussion." Theology Today 74, no. 3 (October 2017): 235–42. http://dx.doi.org/10.1177/0040573617721912.

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This transcription of the Question and Answer period for the public event “Martin Luther and Anti-Semitism” was held at the Morgan Library & Museum in New York City on November 13, 2016. This event was co-presented by the Morgan Library & Museum, the Leo Baeck Institute, the German Evangelical Lutheran Church of St. Paul in New York City, and the Consulate General of the Federal Republic of Germany. The discussion session—as well as the two lectures preceding (also published in this issue)—took place as part of a series of events in conjunction with the Morgan Library & Museum’s exhibition “Word and Image: Martin Luther’s Reformation” which ran from October 7, 2016 through January 22, 2017. Professor Mark Silk, Director, Leonard Greenberg Center for the Study of Religion in Public Life and Professor of Religion in Public Life at Trinity College in Hartford, Connecticut, served as moderator for the Q&A session. The respondents were Professor Dean P. Bell, Provost, Vice President, and Professor of History at the Spertus Institute for Jewish Learning and Leadership in Chicago and Dr. Martin Hauger, Referent für Glaube und Dialog of the High Consistory of the Evangelical Church (EKD) in Germany. The translator for portions of the Q&A session was the Rev. Miriam Gross, pastor of the German Evangelical Lutheran Church of St. Paul ( Deutsche Evangelisch-Lutherische St. Pauls Kirche) in Manhattan. Theology Today is grateful to the Morgan Library & Museum for permission to publish the transcription of this discussion session.

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Mankusa, Zanda. "Over the Iron Curtain: the Evangelical Lutheran Church of Latvia Meets the West." Journal of Baltic Studies 37, no. 3 (September 2006): 313–35. http://dx.doi.org/10.1080/01629770608628895.

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Blankenberg, Mike. "Ecclesiastical Asset Management and the New Introduction Of Section 2b of the Value Added Tax Act." Archives of Business Research 9, no. 8 (August 22, 2021): 125–35. http://dx.doi.org/10.14738/abr.98.10661.

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This paper deals with church assets and the changes in the German VAT law with the resulting consequences. The implementation of EU law has resulted in numerous changes in the handling of assets and commercial facilities of institutional bodies such as the church. Using the example of the church district administration of the Evangelical Lutheran Church District of Dithmarschen, an overview of the application cases for assets was examined. After an introductory overview and an analytical examination of the new law in the value added tax law, a result of action is provided in this elaboration, which will also be of interest for comparable facilities, corporations and institutions.

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Björnsdóttir, Steinunn Arnþrúður. "The Gatekeepers of Change:." Ecclesial Practices 3, no. 1 (May 14, 2016): 5–29. http://dx.doi.org/10.1163/22144471-00301002.

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The case study focuses on a renewal process, initiated by the Church Central Authorities and the response of pastors in the Evangelical Lutheran Church of Iceland (elci) to the process. The main finding was that participation at the grass roots level was limited. This can be explained partly by the method used by the Church Central Authorities and partly by the very structure of the church, which places the authority to make changes in the parish with the pastor and parish council. Tensions between parishes and central church authorities, issues of authority and structural and financial issues emerged as important factors that determined the success of the change process, or lack thereof.

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Remes, Hanna. "”Sävelet tekevät tekstin eläväksi”: paaston ja pääsiäisajan liturginen kuoromusiikki sanoman kannattelija." Trio 10, no. 1 (July 10, 2021): 91–100. http://dx.doi.org/10.37453/trio.110132.

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Hanna Remes’s artistic doctoral degree, which focuses on choral church music in worship, is the first of its kind in Finland. The demonstration of proficiency carried out 2016–2020 comprises two masses, a worship service, a passion drama and an Easter concert. She elucidates changes in guidelines for the liturgical use of the choir according to the Evangelical Lutheran Church of Finland’s 2000 church manual from those of the 1968 church manual. The dissertation stands at the junction of liturgy and the history of church music. Remes compares and analyses the liturgical role of the choir in the Church of Finland as stated in the latest church manuals and supplementary materials and explains the guiding principles of the manuals’ preparation.

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Galal, Lise Paulsen. "Between Representation and Subjectivity." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 2 (December 11, 2020): 449–72. http://dx.doi.org/10.30965/23642807-00602011.

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Abstract Religious actors and bodies from within the Evangelical Lutheran Church in Denmark have increasingly adopted interreligious dialogue as an instrument dealing with changes of the religious landscape due to immigration, religious radicalisation and secularisation. Without any formal body representing the entire church, interreligious dialogue emerges from a variety of initiatives. Whereas these can be divided between religious leaders’ versus people-to-people’s dialogue, I will argue that both models are characterised by being decentralised and culturalised while dealing with the simultaneous subjectivity and representation of the individual believer.

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