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Relevant bibliographies by topics / Saint Paul's Lutheran Church

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Academic literature on the topic 'Saint Paul's Lutheran Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Saint Paul's Lutheran Church"

1

Sposato, Jeffrey S. "Saint Elsewhere: German and English Reactions to Mendelssohn's Paulus." 19th-Century Music 32, no. 1 (2008): 26–51. http://dx.doi.org/10.1525/ncm.2008.32.1.026.

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Abstract This article examines German and English reactions to Felix Mendelssohn's 1836 oratorio, Paulus. German Protestant audiences recognized Paulus's devotional, or spiritual, quality, which derived from its incorporation of well-known Lutheran chorales. In using chorales and reflective arias and choruses, Mendelssohn followed the model established by Johann Sebastian Bach in his St. Matthew Passion, a work that Mendelssohn had reintroduced to German audiences in 1829. When Paulus was premiered for English audiences in a translation called St. Paul, it was enthusiastically received. But these audiences misunderstood St. Paul's devotional elements, for several reasons. Not only were English audiences unfamiliar with both Bach's music and the Lutheran chorale, they also expected oratorios to follow the model established by Handel. As such, English audiences were confused by those places in St. Paul where the present-day audience is called to reflect and attempted to attribute these numbers to characters in the drama. Mendelssohn responded to this confusion when writing his next oratorio, Elias (or Elijah), in which he hewed more closely to the Handelian model.

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Frazee, Charles A. "The Origins of Clerical Celibacy in the Western Church." Church History 57, S1 (March 1988): 108–26. http://dx.doi.org/10.1017/s0009640700062971.

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In the present discussion within the Roman Catholic Church over the requirement of clerical celibacy, the arguments generally center on the ascetical value of the practice. Pope Paul VI speaks of celibacy as a “precious jewel” leading to a life of selflessness for the man who seeks to follow Jesus Christ in the priesthood. When priests themselves talk about the subject, it is often in terms of its symbolic value as a total commitment to the service of the Lord. It is further seen as a practical measure, following Saint Paul's view that the unmarried state frees the ordained minister from the cares of personal family life so that he may devote himself entirely to the concerns of the whole Christian community.

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Marc’hadour, Germain. "Was Saint Thomas More a Mystic?" Moreana 46 (Number 177-, no. 2-3 (December 2009): 25–44. http://dx.doi.org/10.3366/more.2009.46.2-3.4.

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The whole spirit of Christian humanism, as exemplified by Erasmus, makes one think, in Mesnard’s phrase, of ‘mystique légère:’ plenty of of moralism and reformism, with less room for experience; a fruit of it was the Exercices of St Ignatius, in contrast with the alumbrados or even the Rheno-Flemish masters such as Eckhart or even Denys the Carthusian. More may not have so much as heard of Juliana of Norwich, England’s best-known medieval mystic, whereas he recommends Walter Hilton’s Scala perfectionis, and The Following of Christ, as he calls Thomas à Kempis’s classic. The earliest influences perceptible in his life and writings are Pico della Mirandola and John Colet. The Lutheran challenge led him to stress the role of human cooperation with God’s grace in the business of eternal salvation, and the essential role of the Church as interpreter of the Bible. Prison life with the imminence of a martyr’s death colored his meditation on the agony of Christ, and his stress on God as the only source of comfort.

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Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata." Nova prisutnost XIV, no. 2 (July 11, 2016): 281. http://dx.doi.org/10.31192/np.14.2.4.

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Saint Mark the Evangelist (Cyrene around 10 AD – Alexandria April 25th 68 AD) was a member of the Jewish tribe o Levi. He is nephew of Saint Barnabas, close associate of Saint Paul and Peter to whom he was secretary. In the New Testament he is mentioned eight times and Mary mother of John called Mark is mentioned for the ninth time. The first Christian community in Jerusalem gathered in his mother Mary’s home. According to some sources Jesus ate his last supper in Mark’s mother Mary’s house. He is worshipped by: The Roman Catholic Church, The Orthodox Church, The Coptic Church, the eastern Catholic churches, the Lutheran Church. He is multiple patron. Worship of Saint Mark the evangelist in Croats’ Christian traditional culture is reflected in legends; cathedrals and churches consecrated to that evangelist; toponyms; chrematonyms; processions and blessings of fields, crops, vineyards; folk celebrations (fairs); helping the poor; cult shrines; folk divinations and sayings; bonfires; oral lyrical poems; prayers. The paper cites the results of field research conducted from the year 1997 until the year 2016. About fifty legends, prayers, customs, rituals, processions, divinations have been originally recorded among Croatian Catholics in Croatia, Bosnia and Herzegovina, Montenegro and Serbia. The paper (re)constructs the life of Saint Mark the Evangelist on the basis of the New Testament, tales and legends. Further, the aim of the paper is to save from the oblivion the old legends, customs, rituals, processions, oral lyrical poems, prayers, divinations and to point out their social and aesthetic function using the multidisciplinary interpretation. Inductive-deductive method and methods of description, comparison, analysis and synthesis are used alongside the filed research work.

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WALSH, MARTIN W. "Martin and Luther: The Reformer and his Name-Saint." Michigan Academician 47, no. 1 (January 1, 2020): 1–12. http://dx.doi.org/10.7245/0026-2005-47.1.1.

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ABSTRACT Although born on the Vigil of the Feast of Saint Martin of Tours and given that saint's name at baptism, Luther had very little truck with his name-saint, whether during his early career as monk and theologian or in his years as the vanguard of the Reformation. Indeed, it would seem he honored Saint George more than Saint Martin. The power of Martin's name and of the iconic image of his sharing his mantle with a beggar, however, would not be ignored by Luther's followers or by his opponents. This paper examines the intersection of the image of Saint Martin with the career of the great Reformer focusing on such events as the Leipzig Debate of 1519 and examples from the polemical literature, such as Thomas Murner's The Great Lutheran Fool. Moreover, in the development of anecdotal “Luther lore” after his death we find a general rapprochement of Luther commemorations with the traditional German celebration of a carnivalesque Martinmas. If Luther largely ignored his name-saint, present day Lutheranism embraces the Bishop of Tours, as evidenced by its numerous church dedications and images of Saint Martin's Charity.

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Walker, Greg. "Saint or Schemer? The 1527 Heresy Trial of Thomas Bilney Reconsidered." Journal of Ecclesiastical History 40, no. 2 (April 1989): 219–38. http://dx.doi.org/10.1017/s0022046900042858.

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On 8 December 1527 two scholars, Thomas Bilney and Thomas Arthur, carried penitential faggots at St Paul's Cross as a token of abjuration of heresy. With this act both men formally cleansed their souls and brought about their reconciliation with the Church. Far from being the end of a story, however, this ceremony proved to be the beginning of a controversy which has survived until the present day. For Thomas Bilney subsequently renounced his abjuration and became a significant figure in the early Reformation in England, eventually dying at the stake as a relapsed heretic in 1531. And yet, despite the importance attributed to him as a reformer, Bilney is now, as he was then, an ambiguous figure whose relationship with the Catholic Church and precise beliefs have never been conclusively determined. Many writers have claimed Bilney as a champion of their particular causes or have sought to identify his place in the wider movements of the Reformation. For the Protestant John Foxe he was a martyr, albeit a flawed one, for the reformed faith, who refused to the last to be intimidated into a second abjuration. For Sir Thomas More, in somewhat mischievous mood, he was a Catholic saint brought to realise the error of his ways at the stake and reconciled to the Church with almost his last breath.

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7

Ayris, Paul. "D. Keene, A. Burns and A. Saint (eds.),St Paul's: The Cathedral Church of London 604-2004." Reformation & Renaissance Review 7, no. 1 (March 16, 2005): 126–27. http://dx.doi.org/10.1179/rrr.7.1.d9npwm222r3740v5.

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8

Nodes, Daniel J. "Personal, Societal, and Literary Reform in John Colet'sEcclesiastical Hierarchy." Church History 83, no. 3 (July 31, 2014): 547–70. http://dx.doi.org/10.1017/s0009640714000547.

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The English cleric John Colet (ca. 1467–1519) composed a commentary on theEcclesiastical Hierarchy of Dionysius, the legendary disciple of Saint Paul. Colet approached the Dionysian text not as an artifact belonging to another time and place but as a living document, much as he approached St. Paul's Letters in his commentaries. His goal was to critique lapses in ecclesiastical virtue and to instill a spirit of personal and institutional reform by comparing the sacramental and hierarchical practices of the sixth-century Dionysian Church with those of his Church in England. This essay suggests a new path to understanding the distinctiveness of reforms advocated by Colet. By referring to specific elements, including the practices of baptism and the eucharist and the nature of the office of bishop, Colet was able, via Dionysius, to reveal alternative possibilities of reform by adopting patristic and, although perhaps unwittingly, Eastern Orthodox thought and practice. What has not been appreciated thus far is that Colet'sEcclesiastical Hierarchyproduces for a Latin readership in England a neo-Patristic blueprint that resembles in significant details the living ecclesiology of the Christian East, which was coming to light in the West through the humanist restoration of patristic texts and debates among scholars in Italy over Union and Conciliarism.

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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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Immonen, Visa, and Jussi-Pekka Taavitsainen. "Finger of a saint, thumb of a priest: medieval relics in the Diocese of Turku, and the archaeology of lived bodies." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 141–73. http://dx.doi.org/10.30674/scripta.67401.

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The relics of Turku Cathedral are remains belonging to the bodies of holy persons, different from ours, even today, although the cathedral is the see for the archbishop of the Evangelical Lutheran Church of Finland, and relics are not on public display. Among the relics of the cathedral, there is a fragment of a radius, which according to its authentica, belongs to St Henry. Relics and reliquaries were in the core of medieval piety, and the cult of saints had infused throughout the society. Due to their central position in culture, relics offer glimpses at a range of material, social and cultural phenomena related to medieval embodiment.The Department of Archaeology at the University of Turku began to study the finger relic of St Eric and other items in the assemblage of Turku Cathedral in 2007. Relics and reliquaries are being opened and documented and organic as well as inorganic samples are being taken for a range of scientific analyses. So far the project has concentrated on building a chronological chart of individual artefacts. The majority of the relics date to the fourteenth century, although much more recent datings have also been obtained. The challenge of the project is not to stop when a better understanding of materials, their origins and age has been accomplished, but to use the results as a steppingstone into a study of the practices of medieval relic veneration. Medieval bodies and those material processes which authenticate relics, or distinguish saints’ bodies from other human remains, are thus at the heart of this article discussing embodiment.

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Dissertations / Theses on the topic "Saint Paul's Lutheran Church"

1

Holmes, W. Thomas. "Redefining identity and vision as a strategy for renewing energy for mission in a context characterized by change, diversity and ambiguity." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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2

Lucero, Dennis F. "Adapting and field-testing the ancient catechumenate at Hope Ev. Lutheran Church, Saint Louis, Missouri." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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3

Ochola-Omolo, Joseph. "Paul's concept of reconciliation as a Lutheran mission paradigm engaging honor and shame cultural elements among the Gusii, Luhya and Luo people of Kenya /." Theological Research Exchange Network (TREN) Access this title online. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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4

Utech, William G. "Assessing seminary effectiveness." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p030-0157.

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5

Genig, Joshua Dale. "The sacramentality of the Word : through the lens of the annunciation to Mary." Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/2554.

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This thesis seeks to demonstrate that, in failing to take the sacramentality of the Word seriously, the preaching of the Church has suffered negative consequences. In short, preaching has often become, at best, a form of instruction or, at worst, an incantation of sorts, rather than an integral part of deepening our relationship with Christ by functioning sacramentally to bring about divine participation with Jesus' corporeal humanity in his living Word. Moreover, this trouble has had a profoundly negative effect on my own Lutheran Church – Missouri Synod due, in part, to our Reformation heritage as Christians who believe, teach, and confess the sole authority and divine inspiration of Holy Scripture. Yet, what has been lost over the past 500 years since the Reformation began is the reality of Christ's ongoing corporeal presence in and for the Church, particularly as he is present in the viva vox of preaching. In order to recover that reality, I propose that one should consider the annunciation to Mary where, with a sermon of sorts, the corporeal Christ took up residence in the flesh of his hearer. In addition to granting Mary a son, however, this tangible presence of Jesus also delivered to her precisely what was contained within his own flesh: the fullness of the Godhead (Col 2:9). When understood as a biblical paradigm for the Church, it becomes clear that what happened to Mary can, indeed, happen to Christians of the present day. To that end, I propose that preaching today, when understood sacramentally, can deliver the fullness of the person of Christ, who continues to come in corporeality, with humanity and divinity, in the viva vox of preaching.

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6

Ryoo, David Eung-Yul. "Paul's preaching in the Epistle to the Ephesians and its homiletical implications." Thesis, 2003. http://hdl.handle.net/10392/268.

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The purpose of this dissertation was to explore Paul's preaching of the significant theological themes in Ephesians in an attempt to establish a model of expository preaching for modern preachers. The study comprised five chapters. The introduction justified the investigation, explained and evaluated the New Homiletic, and summarized the history of the studies of Paul's preaching and Paul's use of the Old Testament in Ephesians. Chapter 2 examined Paul's preaching on the triune God against the Old Testament backdrop. God has provided the spiritual blessings of unity and reconciliation to humanity by the work of Christ's death and resurrection through the Holy Spirit. The investigation demonstrated that Paul's preaching of God the Father, Jesus Christ, and the Holy Spirit reflects his eschatological perspective that believers have already experienced the salvation but they still anticipate its consummation. Chapter 3 surveyed Paul's preaching on the Christian life as a new creation primarily dealing with the latter three chapters. Paul's imperative messages, emphasizing on how newly created believers should live a Christian life in conformity of their calling, are grounded on his indicative messages, focusing on what God has done for humans through the sacrificial death and resurrection of Christ. In Paul's preaching there is no dichotomy between the internal work of the Holy Spirit for the believer's redemption and His external ethical exhortation for the believer's life. Paul's preaching of the believer's life also reflected an eschatological dimension. The believer has experienced an ultimate triumph over the evil powers in Christ, but the fruits of that victory have not yet been fully realized. Chapter 4 studied homiletical implications of Paul's preaching in Ephesians and proposed a model of expository preaching. First, expository preaching should be the indicative-grounded and the imperative-oriented. Second, expository preaching should be Christ-centered preaching, focusing on the redemptive work of the triune God in the canonical context. The conclusion summarized the main results of the investigation and suggested Paul's preaching in Ephesians and proposed a future direction for expository preaching.
This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

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Books on the topic "Saint Paul's Lutheran Church"

1

Martha, Reamy, ed. Records of Saint Paul's Parish. Westminster, Md. (Rear 63 E. Main St., Westminster 21157): Family Line Publications, 1988.

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2

Hahn, Scott. The Saint Paul's Catholic Bible dictionary. New York: Doubleday, 2008.

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Strietelmeier, James R. St. Paul's Lutheran Church records, Clifty community, Bartholomew County, Indiana. [Columbus, Ind.?]: J.R. Strietelmeier, 1986.

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4

Maloney, Ethel Schmitt. St. Paul's Lutheran Church: Sarver, Butler County : parish records, 1866-1930. [Greensburg, Pa: Baltzer Meyer Historical Society, 1999.

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Ruff, Paul Miller. St. Paul's Evangelical Lutheran Church, Rochester, Beaver County, Pennsylvania: Parish records. [Greensburg, Pa. (18 Fosterville Rd., Greensburg 15601)]: P.M. Ruff, 2000.

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6

Joslin, Allen Webster. Saint Paul's, Chestnut Hill, Salisbury, North Carolina: An historical sketch. [Salisbury, N.C.?: The Church?, 1987.

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Mother of the Valley: A history of St. Paul's Lutheran Church, Pomona, California. Upland, Calif: Dragonflyer Press, 2001.

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8

Pastrix: The cranky, beautiful faith of a sinner & saint. New York: Jericho Books, 2013.

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9

Randall, William Lowell. Who has seen the wind: Sermons from Saint Paul's. Fredericton, N.B: W. Randall, 1988.

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A, Dellock Jean, ed. Early Lutheran records from Dauphin County, Pennsylvania: Includes St. John's Lutheran Church and Zion's Evangelical Lutheran Church of Lykens, Dauphin County, Pennsylvania, and St. Paul's Evangelical Lutheran Church, Derry Township, Dauphin County, Pennsylvania. Apollo, PA: Closson Press, 1997.

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