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Journal articles on the topic 'Lutheran Church, Missions'
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1
Lee, Joseph Tse-Hei. "Feeding Refugees, Saving Souls, and Planting Churches: Lutheran Ministry in 1950s Hong Kong." Journal of World Christianity 14, no. 1 (February 2024): 25–48. http://dx.doi.org/10.5325/jworlchri.14.1.0025.
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Abstract The recent interest in the social history of the Cold War has given rise to many narratives of expulsions and migrations in world Christianity. This article focuses on the transformation of several Lutheran missions from sojourning in the wilderness of China’s maritime frontiers into becoming vital pastoral and welfare service providers in British Hong Kong. While licking their wounds after their reluctant exodus to Hong Kong following the Chinese Communist Revolution (1949), the Lutherans employed the triple mission of feeding refugees, saving souls, and planting churches, clinics, and schools to help the distressed population. They mobilized their global and local church networks to secure financial, medical and human resources for crisis management—resources that the British colonial government lacked. Its multilayered operation of relief programs exhibited the organizational capacity of Lutherans to assist stricken communities in Cold War Hong Kong.
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Hedberg, Andreas. "Att tala för missionen." Tidskrift för litteraturvetenskap 46, no. 3-4 (January 1, 2016): 97–107. http://dx.doi.org/10.54797/tfl.v46i3-4.8746.
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To Speak for the Mission: Metaphors and Rhetorical Strategies in Mission Booklets Published by Evangeliska Fosterlands-Stiftelsen 1897–1921
This paper analyzes metaphors and rhetorical patterns in mission booklets published by, and circulated within, Evangeliska Fosterlands-Stiftelsen, a missionary movement that was (and remains) a part of Svenska kyrkan (known until recently as the Lutheran Church of Sweden). The booklets were an attempt to promote Lutheran missions in East Africa, Central India and among sailors. This paper focuses on booklets concerned with the mission in India, and examines different forms of argumentation present in these publications, using the terms ethos, pathos and logos, the three modes of persuasion discussed by Aristotle. The booklets rely heavily on pathos, especially when dealing with the day-to-day work of the missionaries, while logos is mainly reserved for presenting the mission’s project from the perspective of the homeland. Through the use of recurrent metaphors, the Christian faith is associated with light, life and freedom, while ”the heathens” are associated with darkness, weakness and captivity.
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Eide, Øyvind M. "Missionary Dilemmas in Times of Persecution Case Ethiopia." Global South Theological Journal 2, no. 2 (January 26, 2024): 3–10. http://dx.doi.org/10.57003/gstj.v2i2.10.
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Under the Communist regime in Ethiopia, 1974-1991, the evangelical churches were subject to severe persecution, with more than 3,000 church buildings closed and pastors imprisoned, tortured, and killed. In this situation a group of missionaries was asked by the leadership of the Lutheran church to pass on information to the Lutheran World Federation. This was a politically charged request and, therefore, a risky undertaking. At the same time the harassment of the churches constituted serious breaches of human rights. This article explores the dilemmas of conscience of the missionaries and how the dilemmas were solved. At the same time, the article sheds light on dilemmas of missions and churches, locally and internationally, in relation to brutal dictatorships. It also shows how a church is forced from a position of critical engagement in society to submission and silence.
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Westmeier, Karl-Wilhelm. "Zinzendorf at Esopus: The Apocalyptical Missiology of Count Nicolaus Ludwig von Zinzendorf—A Debut to America." Missiology: An International Review 22, no. 4 (October 1994): 419–36. http://dx.doi.org/10.1177/009182969402200401.
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The arrival of the Protestant immigrants on Count Nicolaus Ludwig von Zinzendorf's Saxony estate in 1722 must be understood as one of the most significant events in the history of Protestant missions. Heirs of an ancient Czech church which dated back to pre-Reformation times, they attracted Zinzendorf's attention to such an extent that he blended his own Lutheran-Pietist understanding of Christianity with the convictions of the immigrants and became one of the greatest pioneers of Protestant world missions. His missions outreach to the Native North Americans (Shekomeko 1740) supplied him with the raw material that would give shape to his own incarnational missiology.
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Ēce, Kristīna. "Leipcigas un Lībencellas misijas: Hildegardes Procelas un Lilijas Otīlijas Grīviņas kalpošana." Ceļš 73 (December 2022): 24–42. http://dx.doi.org/10.22364/cl.73.02.
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Until the 19th century, women were not considered suitable for mission work. However, when Leipzig mission started its work in India, it came to the realization that to reach Indian women with the Gospel, women missionaries were needed. Soon, other German mission societies that sent missionaries to China, Indonesia and Africa also came to the same conclusion, opening the doors for ministry for the first women from Vidzeme (Livland). Baltic-German Hildegard Prozell, from Jaunmārupe, was sent in 1896 through Leipzig to India and Lilija Otilija Grīviņa, (in German Grihwin, Griwing, Griewing) from Riga, were sent in 1913 through Liebenzell to China. Each of these societies had different theological understandings about mission. Leipzig was based on the traditional Lutheran understanding of ministry and tried to create a universal Lutheran church worldwide, including in the mission fields. Liebenzell was the German branch of China Inland Mission, which was considered a “faith” mission that was more open to co-working with others. This impacted the way the mission societies selected their candidates, prepared them (a few months for Leipzig, 3–4 years for Liebenzell with male and female candidates training together), and sent them on the missions (solid salary for Prozell, not so with Grīviņa). Both missionaries had to learn the local languages and pass language exams. They both served as teachers, did evangelism with local women, and had to be administrators and local health care specialists. Prozell was the first to establish women’s work in Mayavaram, while Grīviņa was the first to take Chinese women to a local evangelism outreach (together with other teaching staff of the Hunan Bible Institute). Prozell, being a Baltic-German, received extensive support from her home church. Since her ministry took place before World War I, there are plenty of publications about her ministry in both Latvian and German newspapers in Riga. Grīviņa came from a humble background, going with almost no support, and as her ministry in China happened during WWI, there were almost no publications about her work. Both women have been equally forgotten in Latvian church history and deserve to be remembered.
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Bugge, K. E. "Menneske først - Grundtvig og hedningemissionen." Grundtvig-Studier 52, no. 1 (January 1, 2001): 115–65. http://dx.doi.org/10.7146/grs.v52i1.16400.
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First a Man - then a Christian. Grundtvig and Missonary ActivityBy K.E. BuggeThe aim of this paper is to clarify Grundtvig’s ideas on missionary activity in the socalled »heathen parts«. The point of departure is taken in a brief presentation of the poem »Man first - and then a Christian« (1838), an often quoted text, whenever this theme is discussed. The most extensive among earlier studies on the subject is the book published by Georg Thaning: »The Grundtvigian Movement and the Mission among Heathen« (1922). The author provides valuable insights also into Grundtvig’s ideas, but has, of course, not been able to utilize more recent studies.On the background of the revival movement of the late 18th and early 19th century, The Danish Missionary Society was established in 1821. In the Lutheran churches such activity was generally deemed to be unnecessary. According to the Holy Scripture, so it was argued, the heathen already had a »natural« knowledge of God, and the word of God had been preached to the ends of the earth in the times of the Apostles. Nevertheless, it was considered a matter of course that a Christian sovereign had the duty to ensure that non-Christian citizens of his domain were offered the possibility of conversion to the one and true faith. In the double-monarchy Denmark-Norway such non-Christian populations were the Lapplanders of Northern Norway, the Inuits in Greenland, the black slaves in Danish West India and finally the native populations of the Danish colonies in West Africa and East India. Under the influence of Pietism missionary, activity was initiated by the Danish state in South India (1706), Northern Norway (1716), and Greenland (1721).In Grundtvig’s home the general attitude towards missionary work among the heathen seems to have reflected traditional Lutheranism. Nevertheless, one of Grundtvig’s elder brothers, Jacob Grundtvig, volunteered to become a missionary in Greenland.Due to incidental circumstances he was instead sent to the Danish colony in West Africa, where he died after less than one year of service. He was succeeded by his brother Niels Grundtvig, who likewise died within a year. During the period when Jacob Grundtvig prepared himself for the journey to Greenland, we can imagine that his family spent many an hour discussing his future conditions. It is probable that on these occasions his father consulted his copy of the the report on the Greenland mission published by Hans Egede in 1737. It is a fact that Grundtvig imbibed a deep admiration for Hans Egede early in his life. In his extensive poem »Roskilde Rhyme« (1812, published 1814), the theme of which is the history of Christianity in Denmark, Grundtvig inserted more than 70 lines on the Greenland mission. Egede’s achievements are here described in close connection with the missionary work of Bartholomäus Ziegenbalg in Tranquebar, South India, as integral parts of the same journey towards the celestial Jerusalem.In Grundtvig’s famous publication »The Church’s Retort« (1825) he describes the church as an historical fact from the days of the Apostles to our days. This historical church is at the same time a universal entity, carrying the potential of becoming the church of all humanity - if not before, then at the end of the world. A few years later, in a contribution to the periodical .Theological Monthly., he applies this historicaluniversal perspective on missionary acticity in earlier times and in the present. The main features of this stance may be summarized in the following points:1. Grundtvig rejects the Orthodox-Lutheran line of thought and underscores the Biblical view: That before the end of time the Gospel must be preached out into all comers of the world.2. Our Lutheran, Biblically founded faith must not lead to inactivity in this field.3. Correctly understood, missionary activity is a continuance of the acts of the Apostles.4. The Holy Spirit is the intrinsic dynamic power in the extension of the Christian faith.5. The practical procedure in this extension work must never be compulsion or stealth, but the preaching of the word and the free, uninhibited decision of the listeners.We find here a total reversion of the Orthodox-Lutheran way of rejection in principle, but acceptance in practice. Grundtvig accepts the principle: That missionary activity is a legitimate and necessary Christian undertaking. The same activity has, however, both historically and in our days, been marred by unacceptable practices, on which he reacts with forceful rejection. To this position Grundtvig adhered for the rest of his life.Already in 1826, Grundtvig withdrew from the controversy arising from the publication of his .Retort.. The public dispute was, however, continued with great energy by the gifted young academic, Jacob Christian Lindberg. During the 1830s a weekly paper, edited by Lindberg, .Nordisk Kirke-Tidende., i.e. Nordic Church Tidings, became Grundtvig’s main channel of communication with the public. All through the years of its publication (1833-41), this paper, of which Grundtvig was also an avid reader, brought numerous articles and reports on missionary activity. Among the reasons for this editorial practice we find some personal motives. Quite a few of Grundtvig’s and Lindberg’s friends were board members of the Danish Missionary Society. Furthermore, one of Lindberg’s former students, Christen Christensen Østergaard was appointed a missionary in Greenland.In the present paper the articles dealing with missionary activity are extensively reported and quoted as far as the years 1833-38 are concerned, and the effects on Grundtvig of this incessant .bombardment. of information on missionary activity are summarized. Generally speaking, it was gratifying for Grundtvig to witness ho w many of his ideas on missionary activity were reflected in these contributions. Furthermore, Lindberg’s regular reports on the progress of C.C. Østergaard in Greenland has continuously reminded Grundtvig of the admired Hans Egede.Among the immediate effects the genesis of the poem »First the man - then the Christian« must be mentioned. As already observed by Kaj Thaning, Grundtvig has read an article in the issue of Nordic Church Tidings, dated, January 8th, 1838, written by the Orthodox-Lutheran, German theologian Heinrich Møller on the relationship between human nature and true Christianity. Grundtvig has, it seems, written his poem in protest against Møller’s assertion: That true humanness is expressed in acceptance of man’s fundamental sinfulness. Against this negative position Grundtvig holds forth the positive Johannine formulations: To be »of the truth« and to hear the voice of the Good Shepherd. Grundtvig has seen a connection between Møller’s negative view of human nature and a perverted missionary practice. In the third stanza of his poem Grundtvig therefore inserted some critical remarks, clearly inspired by his reading of Nordic Church Tidings.Other immediate effects are seen in the way in which, in his sermons from these years, Grundtvig meticulously elaborates on the Biblical argumentation in favour of missionary activity. In this context he combines passages form the Old and New Testament - often in an ingenious, original manner. Finally must be mentioned the way in which Grundtvig, in his hymn writing from the middle of the 1830s, more often than hitherto recognized, interposes stanzas dealing with the preaching of the Gospel to heathen populations.Turning from general observations and a study of immediate impact, the paper considers the effects, which become apparent in a longer perspective. In this respect Grundtvig’s interpretation of the seven churches mentioned in chapters 2-3 of the Book of Revelation is of crucial importance. According to Grundtvig, they symbolize seven stages in the historical development of Christianity, i.e. the churches of the Hebrews, the Greeks, the Romans, the English, the Germans and the »Nordic« people. The seventh and last church will reveal itself sometime in the future.This vision, which Grundtvig expounds for the first time in 1810, emerges in his writings from time to time all through his life. The most impressive literary monument describing the vision is his great poem, »The Pleiades of Christendom« from 1856-60.In 1845 he becomes convinced that the arrival of the sixth stage is revealed in the breakthrough of a new and vigourous hymn-singing in the church of Vartov. As late as the spring of 1863 Grundtvig voices a contented optimism in a church-historical lecture, where the Danish missions to Greenland and to Tranquebar in South India are characterized as .signs of life and good omens.. Grundtvig here refers back to his above-mentioned »Roskilde Rhyme« (1812, 1814), where he had offered a spiritual interpretation of the names of persons and localities involved in the process. He had then observed that the colony founded in Greenland by Hans Egede was called »Good Hope«, a highly symbolic name. And the church built by the missionaries in Tranquebar was called »Church of the New Jerusalem«, a name explicitly referring to the Book of Revelation, and thus welding together his great vision and his view on missionary activity. After Denmark’s humiliating defeat in the Danish-German war of 1864, the optimism faded away. Grundtvig seems to have concluded that the days of the sixth and .Nordic. church had come to an end, and the era of the seventh church was about to commence. In accordance with his poem on »The Pleiades« etc. he localizes this final church in India.In Grundtvig’s total view missionary activity was the dynamism that bound his vision together into an integrated process. Through the activity of »Denmark’s apostle«, Ansgar, another admired mis-sionary, the universal church had become a locally rooted reality. Through the missions of Hans Egede and Ziegenbalg the Gospel was carried out to the ends of the earth. The local Danish church thus contributed significantly to the proliferation of a universal church. In the development of this view, Grundtvig was inspired as well as provoked by his regular reading of Nordic Church Tidings in the 1830s.
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Murthy, Jayabalan. "Christianity and Its Impact on the Lives of Kallars in Tamil Nadu Who Embraced the Faith, in Comparison to Those Who Did Not: Special Reference to Kallar Tamil Lutheran Christians in Tamil Nadu." Religions 14, no. 5 (April 27, 2023): 582. http://dx.doi.org/10.3390/rel14050582.
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The German and Swedish Lutheran Mission was a major and pioneering Protestant mission society that started its mission work in Tamil Nadu. The Halle Danish, Leipzig mission, and Church of Sweden mission societies had a larger mission field in Tamil Nadu. Tamil Evangelical Lutheran Christians are intimately associated with the German Lutheran Mission and Swedish Mission. The first German Lutheran missionaries, Bartholomäus Ziegenbalg and Heinrich Plütschau, came to India in 1706. From then on, many Lutheran missionaries came to Tamil Nadu. Afterwards Tamil Nadu became a thriving Christian center for decades, with a strong Christian congregation, church, and several institutions. The majority of these Christians are descendants of Dalits (former untouchable Paraiyars) and Kallars who embraced Christianity. From a life of near slavery, poverty, illiteracy, oppression, and indignity, conversion to Christianity transformed the lives of these people. Tamil Evangelical Lutheran Dalits and Kallars found liberation and have made significant progress because of the Christian missionaries of the Church of the German and Swedish Mission. Both the German and Swedish Mission offered the Gospel of a new religion to not only the subaltern people but also the possibility of secular salvation. The history of Lutherans needs to be understood as a part of Christian subaltern history (Analysing the Indian mission history from the native perspective). My paper will mainly focus on Tamil Lutheran Dalit and Kallar Christians. In this paper, I propose to elucidate the role of German and Swedish Lutheran missionaries in the social, economic, educational, and spiritual life of Tamil Lutheran Dalits and Kallars. Due to the page limit, I am going to mainly focus on Swedish Mission and Kallar Lutheran Christians.
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Witmer, Olga. "Clandestine Lutheranism in the eighteenth-century Dutch Cape Colony*." Historical Research 93, no. 260 (April 25, 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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Halvorson, Britt. "Translating the Fifohazana (Awakening): The Politics of Healing and the Colonial Mission Legacy in African Christian Missionization." Journal of Religion in Africa 40, no. 4 (2010): 413–41. http://dx.doi.org/10.1163/157006610x545983.
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AbstractThis essay focuses on the evangelism of charismatic American Lutheran churches in Minneapolis/St. Paul by Merina Malagasy Lutheran pastors affiliated with the Fifohazana movement of Madagascar. By analyzing healing services led by one Malagasy revivalist, I argue that we may better understand how American Lutherans and Malagasy Lutherans are renegotiating the meaning of global Lutheranism while ‘reenchanting’ the body as a central interface of religious engagement. My main concern is to investigate how parallel framings of the healing services constitute a subtle traffic in representational forms that rework images of the global church.
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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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Christensen, Tina Wilchen. "Med troen som fællesnævner – fællesskab blandt unge i Indre Mission." Kulturstudier 1, no. 2 (December 20, 2010): 38. http://dx.doi.org/10.7146/ks.v1i2.3899.
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<div>Artiklen vil belyse de mekanismer, der ligger til grund for et velfungerende fællesskab i en af Indre Missions ungdomsforeninger i Århus. Troen har på forskellige måder en central position i fællesskabet, og denne artikel vil argumentere for de unges tro som en social identitet, idet deres habitus synes at have en afgørende betydning for den og deres oplevelse af det religiøst funderede fællesskab. Artiklenvil også belyse, hvordan Biblen og dens fortællinger udgør den fortolkningsramme, som de unge er opvokset med og forstår livet igennem. Artiklen viser desuden den rolle, det kollektive samvær spiller i de unges konstruktion af Gud og egen identitet som kristen.</div><div><br /></div><div><br /></div><div>Faith as common ground- community feeling among young evangelicals in Denmark</div><div><br /></div><div>The aim of this article is to demonstrate the mechanisms that underlie a youth association in the so-called Home Mission, a branch of the Evangelical Lutheran Church of Denmark. It is the result of anthropological research focusing on the sense of community among members aged between 15 and 27. In a number of ways faith plays a central role in the community, and the main argument of the article is that the young people's faith constitutes a social identity, since their habitus seems to have a decisive impact on their experience of the faith-based community. The article further demonstrates how the Bible and its narratives form the framework of interpretation with which the young people have grown up, and which, in their present life as adults, continues to mould their understanding and view of life, as well as the role that collective interaction plays in the young people's construction of God and their own identity as Christians. A core argument in the article is that faith is a socialization into a structure which results in all participants having the same frame of reference and therefore experiencing a strong feeling of community with one another within this particular wing of the Church of Denmark. <br /> <br /></div>
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Herbst, Michael. "Missiological Perspectives from Germany." Ecclesial Futures 1, no. 1 (June 1, 2020): 69–89. http://dx.doi.org/10.54195/ef12053.
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This article argues for innovation and mission in the Lutheran Churches of Germany. The authors approach this topic by drawing on research on innovative and missional projects in rural areas in Germany. The authors are looking at rural areas where few people would expect innovation. Presenting a study called “Landwards” and the evaluation of exemplary projects in rural areas in Eastern Germany, it is possible to review key factors for innovative and missional church development. One of the most intriguing factors is that, compared to international studies on missional church development (like fresh expressions of church in the Church of England or pioneering places in the Protestant Church in the Netherlands), it can be shown that lay leaders do not play the dominant role in starting the initiatives. However, lay people organized in teams do seem to be the engine of on-going innovative initiatives in rural areas. This raises different questions regarding the training of leaders, for example, or the collaboration of such initiatives with established churches. The “Landwards” study points out the possibilities of innovation in rural areas in and adjacent to the Lutheran structure of being a “Volkskirche.” This is a rather original way to deal with the challenges of being a state-like church in Germany.
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Plajer, Dietmar. "Mission and Limitations. Back to the Origins of Lutheran-Orthodox Contacts in the 16th Century." Review of Ecumenical Studies Sibiu 10, no. 1 (April 1, 2018): 90–103. http://dx.doi.org/10.2478/ress-2018-0006.
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Abstract The Reformation in Transylvania, Lutheran in structure, has been from its very beginning in direct contact with representatives of the Orthodox Church. An Orthodox clergyman, Philippus Pictor (Filip Moldoveanul), had worked for decades in Hermannstadt in the service of the magistrate, with tasks – among other responsibilities – in the printing house; it was probably during his activity in office that the (now lost) Romanian catechism of 1544, the church-slavonic and the bilingual (Slavonic-Romanian) gospels were printed. There are good reasons to assume that these prints were made directly by the initiative of the city council; but this was not an attempt at the conversion of Romanians to the Evangelical faith, but rather an exercise of the duty – emerging from Luther’s theology – to make possible for all people the access to Scripture.
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Bliese, Richard. "Speaking in Tongues and the Mission of God Ad Gentes." Journal of Pentecostal Theology 20, no. 1 (2011): 38–47. http://dx.doi.org/10.1163/174552511x554564.
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AbstractThe Pentecostal and Charismatic movements have assisted many denominations, including Lutherans, with the call to mission by challenging them with a new view of the Holy Spirit. A full immersion in these movements along with a firm grounding in the tradition will lead to a fuller grasp of what the Spirit is doing in the world. This article reviews two prominent Lutheran theologians who have shaped a whole generation of leaders concerning the Holy Spirit: Robert Jenson and Larry Christenson. In response to their work, I will explore how the work of the Spirit can be understood when framed within God's mission (the missio Dei). The call to mission is central. The church emerges as it engages in the missionary activity of witness and sanctification. This is the story of Acts. It is the story of the Spirit. The church's missionary call is to speak in tongues.
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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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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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Peterson, Anna M. "Resistance, Transculturation, and Survivance at the Bethany Indian Mission." Social Sciences and Missions 36, no. 3-4 (December 14, 2023): 227–55. http://dx.doi.org/10.1163/18748945-bja10074.
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Abstract This article details an act of Native American protest against the Bethany Indian Mission and the Norwegian Lutheran Church in 1938. In doing so, it engages in and contributes to theoretical discussions of accommodation, transculturation, resistance, and survivance. In 1938 Ho-Chunk in Wisconsin sent a written petition to the Norwegian Lutheran Church in America calling for the removal of the Superintendent of the nearby Bethany Indian Mission. By articulating their grievances in a formal letter sent to Church administrators, the Ho-Chunk invoked a relationship with the Church. The Church did not recognize this mutual relationship with the Ho-Chunk. Instead, Church leaders clearly communicated that its relationship with Native American congregants was tenuous and contingent on numerous factors. The Ho-Chunk signatories contested this unequal relationship, and while the superintendent remained in his position until 1955, their actions prompted the superintendent to both apologize and seek new opportunities to gain the Ho-Chunks’ trust.
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Mashabela, James Kenokeno. "Lutheran Theological Education to Christian Education in (South) Africa: A Decolonial Conversion in the African Church." Religions 15, no. 4 (April 12, 2024): 479. http://dx.doi.org/10.3390/rel15040479.
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It can be debated whether a Lutheran identity is still relevant in the midst of ecumenical development in (South) Africa, with special reference to theological education and Christian education. The Lutheran Church is a unique body within the ecumenical family as it contributes to work on the mission of God. Theological education and Christian education are educational centres which aim to promote social justice towards community development. These two educational centres are branches of the Lutheran Church. Taking into account the fact that theological education and Christian education were introduced by European and American missionaries with various church traditions in (South) Africa as part of community development, the purpose of this article is to discuss the impact of Lutheran theological education and Christian education, to demonstrate their contribution in the church, and call for their decolonisation and contextualisation.
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Sweetman, Will. "Empire and Mission." Social Sciences and Missions 28, no. 1-2 (2015): 11–31. http://dx.doi.org/10.1163/18748945-02801021.
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The historiography of the entanglement of mission and empire in India has often taken the inclusion of the so-called “pious clause” in the East India Company’s 1813 charter to mark the end of a ban on missions in Company territories, and the beginning of a period of co-operation between church and company. This neglects the importance in this debate of the mission founded by German Lutherans in the Danish settlement of Tranquebar in south India in 1706. The mission received direct patronage from the Company for almost a full century before 1813, and was invoked by both sides in the debate over the pious clause. A work published anonymously in 1812, purporting to be a new translation of dialogues between the first missionaries in Tranquebar and their Hindu and Muslim interlocutors, is shown here to be a skilful and savage satire on the dialogues published by the first missionaries.
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Von Sinner, Rudolf, and Henrique Luiz Arnold. "COVID-19: tentação e responsabilidade | COVID-19: temptation and responsibility." Caderno Teológico da PUCPR 5, no. 2 (March 4, 2021): 10. http://dx.doi.org/10.7213/2318-8065.05.02.p10-23.
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Com base em pesquisa bibliográfica e documental, este ensaio reflete sobre a importância de uma postura, reflexão e ação responsáveis da igreja luterana em meio à pandemia do COVID-19, diante de posturas religiosas que, irresponsavelmente, negam a seriedade da situação e descartam resultados de pesquisas científicas e as recomendações de comportamento delas decorrentes. Recorrendo a Viktor Frankl e Martin Lutero, discorre sobre a tentação de Deus implicada nestas posturas, já presentes na época da Reforma protestante, e defende, com Dietrich Bonhoeffer, que o lugar da igreja é no centro da realidade, em diálogo, solidariedade e cuidado. Enquanto precisam fechar as portas dos tempos, não devem fechar-se à sua missão.AbstractBased on bibliographical and documentary research, this essay reflects on the importance of a responsible attitude, reflection and action of the Lutheran church in the midst of the COVID-19 pandemic, confronting religious attitudes that, irresponsibly, deny the seriousness of the situation and dismiss results of scientific research and the recommendations for adequate behaviour stemming from them. With reference to Viktor Frankl and Martin Luther, the article promotes a discourse on tempting God implied in such attitudes, already present during the Protestant Reformation, and defends, with Dietrich Bonhoeffer, that the church’s place is in the centre of reality, in dialogue, solidarity and care. While churches need to close their temple’s doors, they must not retreat from their mission. AbstractBased on bibliographical and documentary research, this essay reflects on the importance of a responsible attitude, reflection and action of the Lutheran church in the midst of the COVID-19 pandemic, confronting religious attitudes that, irresponsibly, deny the seriousness of the situation and dismiss results of scientific research and the recommendations for adequate behaviour stemming from them. With reference to Viktor Frankl and Martin Luther, the article promotes a discourse on tempting God implied in such attitudes, already present during the Protestant Reformation, and defends, with Dietrich Bonhoeffer, that the church’s place is in the centre of reality, in dialogue, solidarity and care. While churches need to close their temple’s doors, they must not retreat from their mission.
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Schluter, J. "Improving the Educational Opportunities of Aboriginal Children: The Koonibba Experience." Aboriginal Child at School 13, no. 4 (September 1985): 16–24. http://dx.doi.org/10.1017/s0310582200013924.
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Koonibba is a non-traditional Aboriginal settlement 40 kilometres west of Ceduna. It began as a Lutheran mission in 1901, when Aboriginal people from several areas were gathered together at the foot of Koonibba Hill to live as a community. The mission operated until 1964, when the Lutheran Church officially ceased administrative control and various government departments took over. An Education Department school began then. Now approximately 100 adults and 35 children live at Koonibba. None of them are traditionally from this area, but all identify as being part of the Koonibba Community.Kangaroo, sleepy lizard and other local native animals form a significant part of the Koonibba people’s diet but they have retained few other traditional skills.
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Aase, Silje Dragsund. "Competing Loyalties in a Contested Space: The Lutheran Middle School in Hunan Province, 1907–1914." Religions 15, no. 5 (May 11, 2024): 589. http://dx.doi.org/10.3390/rel15050589.
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This study explores the complexities of mission-state and church-state relations from a micro-level perspective, asking how the missionaries, teachers, and pupils at the Lutheran Middle School in Hunan Province negotiated conflicting claims on church membership and national citizenship. However, Hunan is not a microcosm of modern China. When dealing with nationalism in a Hunanese context, it is sometimes more accurate to speak of Hunanese nationalism rather than Chinese nationalism. This micro-level case study sheds light on the general trends of changing mission-state and church-state encounters, but it also emphasizes unexpected expressions of local Christianity in a context that has not so far been given much scholarly attention.
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POEWE, KARLA, and ULRICH VAN DER HEYDEN. "The Berlin Mission Society and its Theology: The Bapedi Mission Church and the Independent Bapedi Lutheran Church." South African Historical Journal 40, no. 1 (May 1999): 21–50. http://dx.doi.org/10.1080/02582479908671347.
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Buffel, O. "A JOURNEY OF THE PEOPLE OF BETHANY MARKED BY DISPOSSESSION, STRUGGLE FOR RETURN OF LAND AND CONTINUED IMPOVERISHMENT: A CASE STUDY OF LAND REFORM THAT HAS NOT YET REDUCED POVERTY." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 131–44. http://dx.doi.org/10.25159/2412-4265/102.
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This article investigates the history of the farm Bethany in the Free State (a province of South Africa), which was the first mission station of the Berlin Mission Society. It traces its history from the time when Adam Kok II allocated the farm to the Mission Society for the purpose of spreading the gospel to the indigenous people, and to its dispossession through the forced removals of 1939 and later in the 1960s. It argues that the history of the community is a journey from a community that was economically sustainable before the forced removal, to a journey of impoverishment caused by dispossession. After successful restitution of the farm in 1998, the community continues to be impoverished. The article argues for a restitution process that reduces and eliminates poverty and it challenges the Department of Land Affairs to partner with communities that have returned to their ancestral lands. In this partnership the weak and inadequate post-settlement support must be reviewed and improved in view of ensuring that livelihoods are enhanced and poverty reduced, if not eliminated. The article also challenges the Evangelical Lutheran Church, which still owns part of the farm through its Property Management Committee, to equally partner with the community members of whom the majority are members of the Lutheran Church.
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Berger, Markus. "Finding Common Ground: Halle Pastors in North America and Their Shifting Stance Towards a Transnational Mission to Native Americans, 1742–1807." Journal of Early Modern History 26, no. 1-2 (March 3, 2022): 79–103. http://dx.doi.org/10.1163/15700658-bja10008.
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Abstract While Heinrich Melchior Mühlenberg and his pastor colleagues from Halle have gone down in history for their pioneering work – organizing the Lutheran Church on North American soil – they are not known for missionary projects to Native Americans. This article examines how things changed after a second generation of Halle pastors arrived in Pennsylvania in the 1760s. It was, above all, down to Mühlenberg’s later son-in-law Johann Christoph Kunze, who had a rather different view on America’s indigenous people. During his whole lifespan in America, Kunze pursued his goal of establishing a mission to Native Americans. This engagement contributed to a paradigm shift in the Lutheran Church. In contrast to Mühlenberg and the first generation of Halle pastors, Kunze sought transnational support that was no longer exclusively centered in Halle’s Glaucha Institutions but based on pan-Protestant, maritime networks.
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Yoder, William J. "Book Review: From Pioneer Mission to Autonomous Church: Lutheran Mission Cooperation and Church Building in Thailand, 1976–1994." International Bulletin of Missionary Research 34, no. 3 (July 2010): 181. http://dx.doi.org/10.1177/239693931003400317.
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Gundelach, Peter, and Peter B. Andersen. "Tro, moral og forandring i Indre Mission." Religionsvidenskabeligt Tidsskrift, no. 73 (June 23, 2022): 115–40. http://dx.doi.org/10.7146/rt.vi73.133035.
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ABSTRACT: The Danish Inner Mission (Home Mission) is a section of The Evangelical Lutheran Church in Denmark (ELCD), but it differs from the dominating church because it, like other evangelical groups, believes that the Bible as God’s written word is true in what it says and IM emphasizes orthodoxy, repentance, activism and attaches central importance the sacrifice of Jesus on the cross. Generational replacement and changes in socialization influence IM's friends, as the followers call themselves, to draw other religious and moral consequences from their faith than is common among the members of the Danish Evangelical Lutheran Church and in the general population. IM maintains that the organization stands religiously firm despite the changes in the surrounding world. Against this background, the article examines 1,765 responses to a unique survey among IM's friends regarding recruitment, beliefs, morality and religious socialization in IM. We find that the core elements in beliefs remain stable while generational changes create a gradual deterioration in the strict sexual-family values. This shows that religious changes within Inner Mission are not uni-directional in contrast to what is expected by general theories of religious changes such as secularization and individualization. RESUMÉ: Den danske folkekirkelige retning Indre Mission understreger ligesom andre evangelikale grupper en bibeltro kristendom der lægger vægt på ortodoksi, omvendelse og aktivisme, og som tillægger Jesu soningsdød på korset en central betydning. Ændringer i værdier mellem generationer samt socialisering leder IMs venner, som tilhængerne kalder sig selv, til at drage andre religiøse og moralske konsekvenser af deres tro end det er almindeligt blandt medlemmerne af den danske folkekirke og i befolkningen i øvrigt. IM fastholder at bevægelsen står fast til trods for forandringerne i den omgivende verden. Artiklen undersøger på baggrund 1.765 besvarelser på et unikt survey til IMs venner rekruttering, tro og moral og religiøs socialisering i IM. Vi finder en gradvis generationsmæssig udtynding af nogle moralske værdier, men samtidig medvirker familiemæssig socialisering fastholden af strikse trosforestillinger. Denne usamtidighed i forandringerne udfordrer de traditionelle, generelle teorier om lineær religiøs forandring.
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Sirris, Stephen, and Hans Austnaberg. "Sleeping beauty or wide awake?" Scandinavian Journal for Leadership and Theology 10 (October 27, 2023): 120–39. http://dx.doi.org/10.53311/sjlt.v10.114.
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This article studies mission within the context of traditional Nordic national churches. In the Evangelical Lutheran Church of Norway, a state church until 2012, eighty percent of all congregations have formal agreements with a mission organization to support a project abroad. Given their prevalence, these agreements need empirical investigation as they provide access to congregational understandings and their practicing of mission. From the perspective of missiology and organization theory, this article asks: What do the mission agreements accomplish in the congregations, and how do the congregations use the agreements? Based on interviews in six congregations, our analysis shows that the function of the agreements depends on the engagement of individual volunteers and employees. Engagement is high when projects are perceived as concrete and diaconal and are incorporated into congregations’ organizational structures and key activities. Mission is primarily understood as supporting projects in the global south and as sharing the Christian faith with churches in other countries.
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Holte, Bjørn Hallstein, and Stephanie Dietrich. "“If we Throw the Roma out of the Tent, we Throw Jesus out of the Tent”: Reflections on the Role of Religious Actors in Roma Inclusion in Oslo, Norway." Review of Ecumenical Studies Sibiu 14, no. 3 (December 1, 2022): 488–513. http://dx.doi.org/10.2478/ress-2022-0118.
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Abstract This article presents reflections on Roma inclusion in the context of intra-European mobility. It begins with accounts of visits to two religious actors running centres providing humanitarian assistance, social services, and opportunities to exercise religion to Roma and other migrants in Oslo, Norway: the Lutheran Church City Mission welcoming Roma migrants as guests in the City Mission Centre at Tøyen Church and the Pentecostal organisation Evangeliesenteret, where Roma migrants receive food and participate in religious gatherings at the Contact Centre. The article reflects on the modes of inclusion represented in these two accounts in relation to three different approaches to inclusion: EU Roma policy, the work of the German sociologist Niklas Luhmann, and diaconal theology. The article ends with reflections on what inclusion might mean in the context of intra-European Roma mobility.
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Hatzis, Nicholas. "The Church–Clergy Relationship and Anti-discrimination Law." Ecclesiastical Law Journal 15, no. 2 (April 10, 2013): 144–57. http://dx.doi.org/10.1017/s0956618x13000252.
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In its recent judgment in Hosanna-Tabor Evangelical Lutheran Church and School v EEOC, the United States Supreme Court held that the First Amendment precludes the application of anti-discrimination law to the employment relationship between a church and its clergy. In 2005 the House of Lords had reached the opposite conclusion, ruling, in Percy v Board of National Mission of the Church of Scotland, that the decision to dismiss an ordained minister was not a spiritual matter falling outside the scope of anti-discrimination legislation. This article argues that Percy largely neglected important aspects of church autonomy and that the reasoning in Hosanna-Tabor offers an opportunity to rethink whether secular law should be allowed to affect a religious group's decision to appoint or dismiss a minister.
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EDGAR, WILLIAM. "Does Our Lord Ask Too Much? A Neglected Issue in Apologetics Today." Unio Cum Christo 6, no. 1 (April 1, 2020): 117. http://dx.doi.org/10.35285/ucc6.1.2020.art7.
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The Article Begins With A Historical Survey Of Challengers Of Hypocrisy And Inauthentic Christianity Throughout Church History: Søren Kierkegaard, Bernard De Clairvaux, Girolamo Savonarola, Martin Luther, Jonathan Edwards, And Francis Schaeffer. It Continues With Two Questions About The Biblical Warrant And Feasibility Of Such Warnings. Finally, It Concludes With A Consideration Of Two Dangers Facing The Church Today: Conservatism And Escapism In The Church. In The End, We Can Only Face Up These Challenges In The Task Of Apologetics Through The Power Of The Gospel. KEYWORDS: Søren Kierkegaard, Bernard De Clairvaux, Girolamo Savonarola, Martin Luther, Jonathan Edwards, Francis Schaeffer, Hypocrisy, Mission Of The Church, Conservatism
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van Dyck, Steven. "Sola Scriptura in Africa: Missions and the Reformation Literacy Tradition." Evangelical Quarterly 90, no. 1 (April 26, 2019): 61–87. http://dx.doi.org/10.1163/27725472-09001004.
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This theoretical reflection addresses issues arising in the history of world Christianity, in particular regarding mission churches in Africa since the nineteenth century. The article first evaluates the development of oral, manuscript and print communication cultures in western culture, and their influence since the first century in the Church. Modernity could only develop in a print culture, creating the cultural environment for the Reformation. Sola Scriptura theology, as in Calvin and Luther, considered the written Word of God essential for the Church’s life. The role of literacy throughout Church history is reviewed, in particular in the modern mission movement in Africa and the growing African church, to show the importance of literacy in developing a strong church. In conclusion, spiritual growth of churches in the Reformation tradition requires recognition of the primacy of print culture over orality, and the importance of a culture of reading and study.
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Nugroho, Teguh. "Misi dalam Gereja Anabaptis Abad XVI: Tinjauan dari Perspektif Paradigma Misi menurut David J. Bosch." Jurnal Teologi 10, no. 1 (May 30, 2021): 85–104. http://dx.doi.org/10.24071/jt.v10i1.3392.
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The birth of Anabaptist movement appeared in the context of church reformation by Martin Luther in the sixteenth century in Europe.Anabaptist movement was aimed to renewing the Church according to the Scriptures, because many Protestant reformers, such as Luther and Zwingli, were not radical. They still practice some of the rules and teachings of the Roman Catholic church, such as infant baptism and maintaining the Church's relationship with the State. The Anabaptists movement rejects these practices. The Anabaptists attempted to carry out a more radical reform than their predecessors. The Anabaptist group itself has a membership of about 1.7 million worldwide. The data raises the question of how they made their mission. The facts show that the Anabaptists were persistent missionaries in preaching their Faith. The Anabaptist mission is based on three Anabaptist beliefs: Jesus became the center of faith, Mennonite who put peace and community as the center of life. These three beliefs will be analyzed using David J. Bosch's three paradigms to see the correlation between "Mission as Mediating Salvation” and the belief that Jesus is the center of faith, "Mission as Evangelism" with Mennonite beliefs that promote peace, and "Mission as Ministry by the Whole People of God” with community is the center of live. The results of this analysis will show the radicalism of the Anabaptist movement.
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Ideström, Jonas, and Stig Linde. "Welfare State Supporter and Civil Society Activist: Church of Sweden in the “Refugee Crisis” 2015." Social Inclusion 7, no. 2 (June 24, 2019): 4–13. http://dx.doi.org/10.17645/si.v7i2.1958.
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2015 was a year of an unprecedented migration from the Middle East to Europe. Sweden received almost 163,000 asylum applications. The civil society, including the former state church, took a notable responsibility. In a situation where the welfare systems are increasingly strained, and both the welfare state and the majority church are re-regulated, we ask: how does this play out in local contexts? This article reports from a theological action research project within a local parish in the Church of Sweden. The Lutheran church has from year 2000 changed its role to an independent faith denomination. The study describes the situation when the local authority and the parish together run temporary accommodation for young asylum seekers. For the local authority the choice of the church as a collaborator was a strategic choice. For the local parish this occasion verified the mission of the church. Confirming its former role as carrier of societal beliefs and values the Church of Sweden supports the welfare state. At the same time, the church explores a new role as a faith denomination and part of the civil society.
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Abernethy, Andrew T. "‘Mountains Moved into the Sea’: The Western Reception of Psalm 46:1 and 3 [45:1 and 3 LXX] From the Septuagint to Luther." Journal of Theological Studies 70, no. 2 (July 13, 2019): 523–45. http://dx.doi.org/10.1093/jts/flz083.
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Abstract When Martin Luther wrote his famous hymn Ein feste Burg ist unser Gott in the 1520s, it was uncommon to understand Ps. 46:1–3 [45:1–3 LXX] as a celebration of the peace available to those taking refuge in God amidst raging hostility—as the earth shook and mountains moved into the heart of the sea. Instead, for over a millennium, Augustine’s allegorical interpretation of verse 3 held sway. These verses contained ‘hidden’ truths made known when Christ came, so the shaking earth was the Jews, the mountains were Christ and his apostles, and the sea was the Gentiles in 46:3. According to Augustine, then, 46:1–3 celebrates God’s being a refuge amidst the working out of his plan to redeem the Gentiles through the mission of Christ and his apostles. This essay recounts the reception of 46:1–3 from the Septuagint to the time of Luther in a way that demonstrates the influence of the Septuagint’s translation of the superscription (verse 1), the dominance of Augustine’s allegorical interpretation of 46:1–3 for over a millennium, and how Luther’s growing appreciation of the historical sense shifts his interpretation of 46:1–3 away from Augustine to align with most interpreters in the early church and Nicholas of Lyra.
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Lüdemann, Ernst-August. "THE MAKING OF A BISHOP: PERSONAL REFLECTIONS BY A COMPANION ALONG THE WAY." Studia Historiae Ecclesiasticae 42, no. 1 (September 19, 2016): 142–58. http://dx.doi.org/10.25159/2412-4265/513.
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With this text a German missionary, originating from the Lutheran Hermannsburg Mission, describes his way of service in southern Africa through which he is getting ever closer to Dr Manas Buthelezi. From the outset of Lüdemann’s ministry in KwaZulu-Natal he got to know the young but already widely acclaimed theologian (Buthelezi) in the same diocese. The intensive involvement of Buthelezi in the Black Consciousness Movement gave Lüdemann a deeper insight into his own challenges in apartheid South Africa, and at the same time he understood the critical position in which he had to see himself as a foreigner from Europe.Buthelezi ─ through various positions in his own Lutheran Church (Bishop of ELCSA-Central Diocese, Lutheran World Federation) and in the ecumenical context (Christian Institute, South African Council of Churches) ─ deepened his theological expression in view of the endangered society, and at the same time formulated the specific prophetic message of a relevant Christian gospel. This meant that he was severely challenged in conflicts between various interest groups. More and more he realised that he could with his ministry only survive through a clear scripture-related spirituality as part of the work of the Holy Spirit.
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Wachsmuth, Melody J. "Mission and the Reformation." Kairos 11, no. 2 (December 7, 2017): 143–54. http://dx.doi.org/10.32862/k.11.2.1.
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Scholarly interaction has ranged from arguing that the Reformers were indifferent toward mission to asserting that both Luther and Calvin had theologies of mission embedded in their understanding of the gospels and emphasis on preaching the word of God. On the other hand, during the same time period, the Anabaptists emerged as a movement with a radical and deliberate mission praxis. How can strains of a new and emerging Protestantism, in similar socio-political contexts, develop such different mission praxis? This paper explores this discrepancy between these two movements and then offers implications and questions for the 21st century church-in-mission.
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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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Lebaka, Morakeng Edward Kenneth. "The Influence of the African Religious and Cultural Context and Its Impact on Lutheranism: The Case of Greater Sekhukhune District Municipality." European Journal of Interdisciplinary Studies 8, no. 2 (October 1, 2022): 1–21. http://dx.doi.org/10.2478/ejis-2022-0001.
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Abstract In Greater Sekhukhune District Municipality, traditional religion has played a significant role in transforming Christianity by confronting it with the decisive issue of indigenization. The purpose of this study was, therefore, to examine the inter-religious relations among Christianity and African Traditional Religion (ATR), and to explore how African religious and cultural values have impacted on Christian – ATR relations within the municipality, and how the latter has, also, been affected by the former. The primary research question raised in this study is: what is the relevance of indigenous people’s music in the existing (Lutheran) liturgy? The study employed an intercultural theological approach to Science and Religion, and the analysis is based on acculturation and the principle of elimination by substitution. The study also utilized a triangulated and contextual approach, and data was collected through observations, face-to-face interviews and video recordings of rehearsals and performances during church services and other related events. Secondary sources included published books and Journal articles. The investigation has revealed that the integration of spiritual folk songs (choruses), traditional musical instruments, handclapping, and dancing into liturgical church service of almost all Evangelical Lutheran churches found in Greater Sekhukhune District Municipality, has not compromised the essence of Lutheran tradition. It has rather encouraged maximum, active and unimpeded participation in liturgical church service and/or Congregational singing. Indications from the investigation have also shown that the dimensions of rhythm play an important role to contextualize and Africanize the existing (Lutheran) liturgy, in order to make the missionary qualities of worship an integral part of mission work. During the study, it was also observed that musical creativity and musicality in the visited churches embrace other elements such as the capacity for becoming absorbed emotionally in music and the ability to enter into an intimate relation with it, so that the whole organization of the soul is affected. It was concluded that it is indeed of great significance that indigenous people’s music should be regarded as a matter of relevance and ultimately becomes a vessel which carries the full meaning of the Gospel.
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Lebaka, Morakeng Edward Kenneth. "The Influence of the African Religious and Cultural Context and Its Impact on Lutheranism: The Case of Greater Sekhukhune District Municipality." European Journal of Interdisciplinary Studies 8, no. 2 (October 1, 2022): 1–21. http://dx.doi.org/10.2478/ejis-2022-0011.
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Abstract In Greater Sekhukhune District Municipality, traditional religion has played a significant role in transforming Christianity by confronting it with the decisive issue of indigenization. The purpose of this study was, therefore, to examine the inter-religious relations among Christianity and African Traditional Religion (ATR), and to explore how African religious and cultural values have impacted on Christian – ATR relations within the municipality, and how the latter has, also, been affected by the former. The primary research question raised in this study is: what is the relevance of indigenous people’s music in the existing (Lutheran) liturgy? The study employed an intercultural theological approach to Science and Religion, and the analysis is based on acculturation and the principle of elimination by substitution. The study also utilized a triangulated and contextual approach, and data was collected through observations, face-to-face interviews and video recordings of rehearsals and performances during church services and other related events. Secondary sources included published books and Journal articles. The investigation has revealed that the integration of spiritual folk songs (choruses), traditional musical instruments, handclapping, and dancing into liturgical church service of almost all Evangelical Lutheran churches found in Greater Sekhukhune District Municipality, has not compromised the essence of Lutheran tradition. It has rather encouraged maximum, active and unimpeded participation in liturgical church service and/or Congregational singing. Indications from the investigation have also shown that the dimensions of rhythm play an important role to contextualize and Africanize the existing (Lutheran) liturgy, in order to make the missionary qualities of worship an integral part of mission work. During the study, it was also observed that musical creativity and musicality in the visited churches embrace other elements such as the capacity for becoming absorbed emotionally in music and the ability to enter into an intimate relation with it, so that the whole organization of the soul is affected. It was concluded that it is indeed of great significance that indigenous people’s music should be regarded as a matter of relevance and ultimately becomes a vessel which carries the full meaning of the Gospel.
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Hill, Christopher. "The Nordic and Baltic Churches." Ecclesiastical Law Journal 3, no. 17 (July 1995): 420–23. http://dx.doi.org/10.1017/s0956618x00000429.
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In October 1992 representatives of the British and Irish Anglican Churches, together with their counterparts from the Nordic and Baltic Lutheran Churches signed an historic agreement near Porvoo in Finland which, if accepted by all these churches, will bring about their closer communion. The Porvoo Common Statement and a supporting dossier of Essays on Church and Ministry in Northern Europe were published in 1993 (Together in Mission and Ministry, Church House Publishing, London). The Porvoo Common Statement is now being considered by the General Synod which will be asked to accept a core Joint Declaration. This begins by a mutual acknowledgement of each other's churches as part of the One, Holy, Catholic and Apostolic Church. A second acknowledgement follows concerning the mutual presence of the Word of God and the Sacraments of baptism and the eucharist;then acknowledgements of the common confession of the apostolic faith and the ministry as both an instrument of grace and as having Christ's commission.
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Porada, Rajmund. "The Holy Sinful Church: Towards a More Realistic Catholic Ecclesiology." Ecclesiology 17, no. 3 (October 19, 2021): 369–89. http://dx.doi.org/10.1163/17455316-bja10010.
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Abstract This article demonstrates that in Roman Catholic ecclesiology, it would be more justifiable and realistic to fully accept the concept of the sinfulness of the Church as a whole, not only that of its individual members. The piece begins with a short review and commentary on the doctrinal position of the Second Vatican Council (1962–1965) that provides a doctrinal basis for adopting and developing the notion of a ‘sinful Church’. Then, two contemporary activities of the Roman Catholic Church are analysed in which the notion of the ‘sinful Church’ has played an important role: the Great Jubilee act of confession, with the related explanations and commentaries, and the ecumenical dialogue with Lutherans. The final section attempts to formulate some suggestions for a more realistic Catholic ecclesiology involving a ‘relativisation’ of the Church’s salvific mission and a wider use of the Chalcedonian Christological paradigm in ecclesiology.
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Denny Firmanto, Antonius. "Signifikansi Ekumenisme Dalam Perspektif Teologis Katolik." Seri Filsafat Teologi 33, no. 32 (December 19, 2023): 122–43. http://dx.doi.org/10.35312/serifilsafat.v33i32.198.
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Ecclesiology discusses the identity, essence of existence, and function of the Church concerning the identity and mission of the Church in the world. It explored aspects of the experience of the Christian community as a framework for interpreting the experience of faith. Conflicts on interpretations and applications of the Scripture’s messages about justification by faith in the sixteenth century were the cause of the doctrinal divisions and conflicts between the Lutheran Confession and the Roman Catholic Church’s Council of Trent. This study exploited a qualitative research method by exploring literature. By improving recent studies of Scripture and referring to the history of theology and dogma, the ecumenical dialogue after the Second Vatican Council resulted in renewed opinion towards ecumenical unity. Ecumenism means a religious initiative towards the oneness of the Church. It increased cooperation and better understanding between groups within Christianity or church denominations. The study results showed that the Roman Catholic Church had various views on the existence of churches. The context of the times, the dominant thoughts of the time, and the meaning of the Christian faith were the main contributors that gave birth to this diversity.
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Williams, Beth Ann. "Mainline Churches: Networks of Belonging in Postindependence Kenya and Tanzania." Journal of Religion in Africa 48, no. 3 (December 5, 2018): 255–85. http://dx.doi.org/10.1163/15700666-12340140.
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AbstractChristian churches are not abstract or ethereal institutions; they impact people’s daily decisions, weekly rhythms, and major life choices. This paper explores the continued importance of Lutheran, Presbyterian, and Anglican church membership for East African women. While much recent scholarship on Christianity in Africa has emphasized the rising prominence of Pentecostalism, I argue that historic, mission-founded churches continue to represent important sources of community formation and support for congregations. Using oral interviews with rural and urban women in Nairobi and northern Tanzania, I explore the ways churches can connect disparate populations through resource (re)distribution and shared religious aesthetic experiences. Moving below the level of church institutions, I focus on the lived experiences and motivations of everyday congregants who invest in religious communities for a range of material, interpersonal, and emotional reasons that, taken together, help us understand the ongoing importance of mainline churches in East Africa.
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Haemig, Mary Jane. "Church in Motion: The History of the Evangelical Lutheran Mission in Bavaria by Hermann Vorländer." Lutheran Quarterly 33, no. 4 (2019): 483–84. http://dx.doi.org/10.1353/lut.2019.0105.
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Arifin, Faizal. "Strategi Adam Weishaupt dalam Pembentukan Weisha Organisasi Politik Illuminati Tahun 1776." Jurnal Politikom Indonesiana 3, no. 2 (December 31, 2018): 136–49. http://dx.doi.org/10.35706/jpi.v3i2.1662.
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his background of this research has emerged from various facts and myths about the Illuminati, after Dan Brawn published the popular novel Da Vinci Code. The Illuminati is a secret society founded in 1776 by Adam Weishaupt. Methods used for this research is historical methods, that consists of heuristics, critics, interpretation and historiography, because the aspects of the study are past and related to various archives or old documents. The main problem of this research is to conduct a historical study of the founding of the Illuminati by Weishaupt from the historical perspective. This research presents a brief biography of Adam Weishaupt who was a German academic that influenced by the thoughts of the Age of Enlightenment. Weishaupt had a vision of replacing the government and power of the Catholic Church with a new government. To accomplish this political mission, Weishaupt formed a secret society by recruiting elite groups and intellectuals as members, reaching up to 2,000-3,000 people. In line with this mission, the Illuminati were supported by Protestant princes, Reformed (Lutherans and Calvinists), German and European nobles. Financially, Weishaupt was supported by the family of the banking millionaire, Rothschild. Weishaupt also adopted the Freemasonry system into the Illuminati in terms of secrecy, concealment, membership levels and other matters. Weishaupt's political goal orientation made him also learned from the Jesuits about organizing political missions. Weishaupt and Illuminati should be suspected of having an urgent role in the occurrence of the great events of the French Revolution.Kata kunci : Illuminati, Pencerahan, Freemasonry, Yahudi, Okultisme.
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Wiedermann, Gotthelf. "Alexander Alesius' Lectures on the Psalms at Cambridge, 1536." Journal of Ecclesiastical History 37, no. 1 (January 1986): 15–41. http://dx.doi.org/10.1017/s0022046900031894.
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In the summer of 1535 Anglo-German relatios assumed a new dimension. Faced with the prospect of a Catholic alliance on the continent and the possibility of a general council in the near future, Henry VIII was forced to consider more seriously than ever before a defensive alliance with the German Protestants. In August of that year, while Robert Barnes was approaching Wittenberg via Hamburg, commissioned by Henry both to prevent Melanchthon's rumoured visit to France and to make preparations for a full diplomatic mission to the princes of Lutheran Germany, Philip Melanchthon sent copies of the latest edition of his Loci Communes to the king of England, to whom they had been dedicated. The envoy on this mission was the Scottish Augustinian, Alexander Alesius, who was lecturing at the University of Wittenberg at that time. Alesius had received his own university education in St Andrews. Upon his graduation in 1515, he had entered the Augustinian priory there and subsequently proceeded to the study of theology. As a successful student of scholastic theology he had felt himself called to refute Lutheran theology as soon as it began to be debated in Scotland. In February 1528 he was commissioned to bring about the recantation of Patrick Hamilton, but the discussions with this first martyr of the Scottish Reformation as well as the latter's steadfast death at the stake led to a profound questioning of his own convictions. In the following year Alesius emerged as a severe critic ofthe old Church, for which he paid dearly by persecution and imprisonment. After an adventurous escape from St Andrews and months of travelling he finally reached Wittenburg, where he was inscribed in the faculty of arts in October 1532. So far very litde is known about Alesius' activities in Wittenberg. Yet there are two reasons why some elucidation of his academic activities and theological development during his three years at Wittenberg is highly desirable. First, it would be surprising indeed if his first experiences at this university, and especially the direct contact with Luther and Melanchthon, had not left a mark on his thought and career as a reformer. Second, his close friendship with the English reformers and his involvement in the doctrinal debates in England during the late 1530s suggests that Alesius formed an important link between the Reformation in England and in Germany.
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Lounela, Jaakko. "An Old Mission and a Young Church Lutheran Work in Kenya From Scandinavian and Kenyan Viewpoints1." Mission Studies 6, no. 1 (1989): 68–76. http://dx.doi.org/10.1163/157338389x00238.
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Nikolskaia, Kseniia D. "Rice and Arak: the South Indian Diet of the Early XVIII Century through the Eyes of Europeans according to the Documents of the Danish Royal Mission." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2024): 186. http://dx.doi.org/10.31857/s086919080029217-5.
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Since the beginning of the XVIII century, the Danish Royal Mission has been working in the South of India. For the first years, it consisted mainly of people from the University of Halle. Many historical sources have been preserved, according to which this page of the history of the penetration of Christianity into Asia and the formation of European Oriental studies is being reconstructed today. Lutheran pastors studied languages, translated sacred literature, preached, created schools, built churches. A significant amount of research has been devoted to these problems. However, the daily life of Europeans in the South Asian region at the beginning of the XVIII century until now has attracted little attention. Numerous reports on the work of missionaries in India allow us to envision how the Lutheran ministers of the church adapted to local household traditions, including culinary traditions. The first head of the mission, B. Ziegenbalg in his works gives overall information about the diet of local residents. In addition to telling about the main dishes and drinks of India, he provides valuable data on the relationship between cooking and Indian medicine. His works also contain materials concerning the specifics of the diet of ascetics. Finally, in connection with culinary topics, his materials preserve data about the economy of the region (trade relations, cultivated crops, prices for basic food and beverages, etc.). The texts of Ziegenbalg allow us to raise an important academic problem of meeting, interaction and mutual adaptation of two completely different cultures – European and Indian.
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Graham, Elaine. "Luther’s Legacy: Rethinking the Theology of Lay Discipleship 500 Years after the Reformation." Ecclesiology 13, no. 3 (September 23, 2017): 324–48. http://dx.doi.org/10.1163/17455316-01303004.
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The 500th anniversary of the Protestant Reformation is significant in many respects, not least in providing an opportunity to revisit Martin Luther’s emphasis on the role of the laity. Yet his legacy of a positive and theologically robust understanding of vocation as located in the everyday world as well as the religious life has only sporadically informed the church’s understanding of lay ministry, and has frequently been frustrated by clericalism and institutional inertia. By revisiting some modern theologies of the laity from the mid-twentieth century, and in dialogue with a recent Church of England report, this article will suggest some ways in which understandings of lay ministry and discipleship might be renewed. A focus on a learning church, education for discernment and a worldly, missional ecclesiology will help to direct the church to a vision of an empowered, confident and theologically literate laity.