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Literatura académica sobre el tema "Lutheran Confessional Church"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 19 de febrero de 2022

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Artículos de revistas sobre el tema "Lutheran Confessional Church"

Hill, Kat. "Mapping the Memory of Luther: Place and Confessional Identity in the Later Reformation*". German History 38, n.º 2 (4 de febrero de 2020): 187–210. http://dx.doi.org/10.1093/gerhis/ghz098.

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Abstract In 1571 mapmakers Johannes Mellinger and Tilemann Stella produced a map of the county of Mansfeld, Luther’s birthplace. This article considers this map as a complex printed material object: it is far more than a straightforward representation of place as it is covered with historical details, quotations, writing and references to Luther’s life, the Reformation and Mansfeld’s history. It created a notion of Lutheran space and used this space as a form of memory-making and memorialization at a critical time in Lutheran history. The decades following the death of Luther, in 1546, were a time of crisis, when Lutheranism grieved the loss of the Wittenberg reformer while also inscribing its presence on the confessional map of sixteenth-century Europe. Mellinger and Stella’s map of Mansfeld reveals how second-generation Lutherans reconceptualized the landscape to provide an alternative way of writing Luther’s life, and how Lutherans could integrate pasts and places which were not specifically Lutheran into a providential narrative. The map addressed the tensions of tradition and novelty with its composite, hybrid form that combined space, events and person, and it historicized and reimagined space. This map demands that we think about how space functioned within a culture which wanted to remember Luther’s life and write histories in a way that could validate Lutheranism and its future, and in particular it focuses our attention on how memory-making at this specific point of existential concern shaped the Lutheran Church.

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Smit, D. J. "Confessional and ecumenical? Revisiting Edmund Schlink on the hermeneutics of doctrine". Verbum et Ecclesia 29, n.º 2 (17 de noviembre de 2008): 446–74. http://dx.doi.org/10.4102/ve.v29i2.43.

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Confessional and ecumenical? Revisiting Edmund Schlink on the hermeneutics of doctrineConrad Wethmar has always been interested in questions concerning the hermeneutics of doctrine, often concentrating on methodological issues regarding the role of confessions and the challenges of ecumenical theology. For this purpose, he consistently engaged with German-speaking Lutheran theologians. In this essay, the important views and contributions of Edmund Schlink regarding confessional and ecumenical theology are called to mind, as one further potential dialogue partner for South African theologians like Wethmar. A first section reminds readers of Wethmar’s contributions. The second section recalls Schlink’s theological journey and the role of confessions – both Lutheran confessions and the Confessing Church with Barmen – as well as the ecumenical church – several real dialogues between major confessional traditions, including his role during the Second Vatican Council – before the third sections draws some of his major methodological insights and contributions together. A brief final section points to some potential similarities between Schlink’s work and Wethmar’s interests.

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Clark, Christopher. "Confessional policy and the limits of state action: Frederick William III and the Prussian Church Union 1817–40". Historical Journal 39, n.º 4 (diciembre de 1996): 985–1004. http://dx.doi.org/10.1017/s0018246x00024730.

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ABSTRACTThe merging of the Lutheran and Calvinist (Reformed) confessions to form the United Church of Prussia was one of the most controversial policies pursued by Frederick William III after 1815. By the late 1830s it had provoked a large and well-organised movement of opposition, particularly among those ‘Old Lutherans’ in Silesia and neighbouring provinces who refused to abandon their liturgical traditions. This article examines the government's attempts to complete the process of unification through measures designed to atomize and silence Lutheran protest. Neither Prussian law nor Prussian law enforcement agencies, the article suggests, furnished an adequate foundation for Frederick William III's confessional policy. The unsuccessful campaign against Old Lutheranism exacerbated latent tensions between the executive and judicial branches of the administration and revealed the limits of government power and authority in the sensitive area of confessional policy. The aggressive and systematic confessional statism of the administration under Frederick William III was unprecedented in Prussian history; in this as in other areas of policy, the term ‘Restoration’ misrepresents political reality in post-Napoleonic Prussia.

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Erling, Maria. "The Coming of Lutheran Ministries to America". Ecclesiology 1, n.º 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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Crăciun, Maria. "Reforming Church Space: Altarpieces and Their Functions in Early Modern Transylvania". Church History and Religious Culture 87, n.º 1 (2007): 1–28. http://dx.doi.org/10.1163/187124207x189262.

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AbstractFocused on an analysis of surviving late medieval religious art in Transylvanian Lutheran churches, this study wishes to explore the ways in which these images were presented to and viewed by the congregations after the Reformation of the Saxon community. The article considers the connection between these artifacts and the ritual context that framed them whilst assessing their ability to shape different patterns of piety and a new confessional identity. Drawing mostly on visual evidence, the study also relies on an exploration of the records of the synods of the Transylvanian Lutheran Church in order to understand this newly forged religious culture.

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Metso, Pekka. "Practical and Pastoral Perspectives on Inter-confessional Marriage in the Finnish Orthodox Context". Review of Ecumenical Studies Sibiu 10, n.º 3 (1 de diciembre de 2018): 309–34. http://dx.doi.org/10.2478/ress-2018-0026.

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Abstract In this article, the phenomenon of inter-confessional marriages and families is studied in the context of Finnish Orthodoxy. The focus is on the wedding services, religious upbringings and participation in Church life from the perspective of inter-confessional marriages/families: How does the ecumenical reality influence them? Sociologically, the family has a central role in relation to beliefs, religious practices and activities. The religious upbringing of most Orthodox children takes place in a family of two Christian traditions. In the lived reality of the Finnish Orthodox population, the co-existence of two traditions (Orthodox and non-Orthodox) in inter-confessional marriages is not always non-problematic. In dialogue with the Lutheran Church, the Orthodox Church of Finland has aimed to promote harmony and mutual respect for the two traditions in inter-confessional families, as well as to fortify the Orthodox identity of its members.

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Fink, David C. "Was There a “Reformation Doctrine of Justification”?" Harvard Theological Review 103, n.º 2 (abril de 2010): 205–35. http://dx.doi.org/10.1017/s0017816010000556.

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In this essay I take up cudgels against a central construct in the confessional historiography of the Protestant Reformation: The notion that there existed a clear, well-defined doctrine of justification shared by all the major reformers from the earliest stages of the conflagration and that this “Reformation doctrine of justification” served as the “material principle” in the formation of the emerging Protestant self-identity.1 In contrast with this traditional view, I argue that the first-generation reformers, galvanized by Luther's protest against the indulgence trade, adopted a common “rhetoric of dissent” aimed at critiquing the regnant Catholic orthopraxy of salvation in the interest of a common set of primarily existential-religious concerns. During the course of the next several decades following the initia Lutheri, however, an “orthodox” doctrine of justification quickly emerged'several of them, in fact. The Roman Catholic church and the emerging Protestant confessions, Lutheran and Reformed, quickly found it necessary to formulate their teachings in increasingly precise terms, so as both to integrate their central soteriological affirmations within a wider body of contested doctrines and practices and to demarcate clearly the boundaries of confessional identity in opposition to competing confessions. As with earlier periods of intense theological controversy within the Christian tradition, this conflict represented not a sudden breakthrough, but rather “a search for orthodoxy, a search conducted by the method of trial and error.”2 Unlike earlier debates, however, what emerged in the aftermath of the Reformation was not a single, dominant orthodoxy which carried the field, but rather multiple, competing orthodoxies, each one with its own Gospel.

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Voigt-Goy, Christopher. "Lutherische Ethik der ‘Geselligkeit’". Daphnis 49, n.º 1-2 (30 de marzo de 2021): 37–53. http://dx.doi.org/10.1163/18796583-12340003.

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Abstract Though sociability was not a guiding principle of early modern Lutheran ethics, it was not simply rejected by theologians in an indiscriminate manner. The following article outlines basic tenets of the 17th century Lutheran discussion of sociability in the framework of the adiaphora doctrine. The evaluation of phenomena like dance and theatre were strongly influenced by ‘confessional competition’. In demarcation to both ‘Calvinism’ and ‘Pietism’, Lutheran theologians stressed the positive function of dance and theatre, but also of gambling, for conviviality. Thus, in addition to the demand for the regulation of sociability by the government and the Church, the insight of an inherent rationale of early modern sociability gradually emerged.

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Kohnle, Armin. "Leipziger Luthertum und bürgerliche Kultur in der Frühen Neuzeit". Daphnis 49, n.º 1-2 (30 de marzo de 2021): 14–36. http://dx.doi.org/10.1163/18796583-12340002.

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Abstract Lutheran Leipzig offers an excellent example for an early modern German territorial city where religion and civil culture entered into a long-lived symbiosis. This article follows Leipzig’s church history from the first arrival of the Wittenberg Reformation after 1519 to the middle of the nineteenth century. It was not before the end of the sixteenth century that orthodox Lutheranism, based on the formula of concord, was firmly established as the city’s official form of protestantism. Lutheran confessional culture reached its zenith during the seventeenth century. Religion was considered as a constituent part of public welfare. But Leipzig ran through a phase of de-confessionalization in the later eighteenth century. Religion was now understood as part of the private life, and confessional boundaries became increasingly obsolete. With respect to sociability, Lutheranism made a considerable contribution to the social life of the Leipzigers, but it had little to do with their leisure time habits.

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Žilys, Saulius. "Parishes Registers and Lists of Parishes Residents in the Wróblewski Library of the Lithuanian Academy of Sciences: Genesis and Confessional Singularity". Bibliotheca Lituana 2 (25 de octubre de 2012): 123–54. http://dx.doi.org/10.15388/bibllita.2012.2.15583.

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The article treats baptismal, matrimonial and death parish registers in 17th–20th centuries, also lists of confirmees and lists of converts to Roman Catholic Church or Orthodox Church, lists of parishes and parishes’ residents of territories in Lithuania, Belarus, Poland and East Prussia. Manuscript materials used in article belong to various Christian and non-Christian confessions: Roman Catholic, orthodox, uniate, evangelical reformers, evangelical Lutheran, Karaite, Jew/Hebrew, Tartar. The article treats origin of parishes’ registers chronology, how parishes’ registers were written, and which information was in them also defines confessional singularity. Focus on 17th–18th century parishes registers – mostly Roman Catholic.Church parishes registers at first were started to write in Italy (1396) and in Provence. The Council of Trent of Roman Catholic Church in 1563 obligated fill in baptismal and matrimonial parish registers, ordinary “Rituale romanorum” in 1614 obligated to fill in death registers and lists of parishes residents. Filling of parishes registers in Roman Catholic and Protestant churches became overall in 17th century, in Orthodox and Uniate churches – in 18th century. The first information about parishes’ registers in Lithuania was introduced in visiting-round of Samogitia bishop in 1579, but the oldest known parish register is baptismal register of Joniškis church and it begins in 1599.The article treats evolution of parishes’ registers in Lithuania. Noticeable that death registers were started to fill only in 17th century and involved only part of departed.

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Tesis sobre el tema "Lutheran Confessional Church"

Grime, Paul J. "Confessional pre-understanding in the interpretation of Scripture". Online full text .pdf document, available to Fuller patrons only, 1987. http://www.tren.com.

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Astorga, Solis Carlos Natanael. "The colloquy of Marburg confessional division over the unity of Christ /". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1055.

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Barnhart, Melody R. (Melody Ruth). "Heresy vs. Orthodoxy: The Preus/Tietjen Controversy". Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc500910/.

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Using the framework set up by rhetorical critic Thomas M. Lessl in his article "Heresy, Orthodoxy, And The Politics Of Science", this study examines the ways in which heretical discourse defines community boundaries and shapes perceptions of right belief. Specifically, this study analyzes the historic conflict in the Lutheran Church-Missouri Synod which produced the doctrinal statement "A Statement of Scriptural and Confessional Principles". Comparison is made between this event and other "heretical" conflicts in other discourse communities. This study concludes that community boundaries must be drawn, and that a doctrinal or policy statement is a useful rhetorical tool to accomplish such a task. Rhetorical critics may assist in this by examining heretical conflicts as historical trends, rather than emotional dissonance.

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Arand, Charles Paul. "Historiography of the Lutheran Confessions in America, 1830-1930". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Baade, Joel Haroldo. "Da guerra à união: uma abordagem histórica da caminhada da Associação Evangélica de Comunidades e do Sínodo Evangélico-Luterano até a sua fusão e formação do Sínodo Evangélico-Luterano Unido". Faculdades EST, 2007. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=42.

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Conselho Nacional de Desenvolvimento Científico e Tecnológico
A presente dissertação de mestrado é uma análise em torno da identidade confessional e do discurso étnico no contexto do processo de aproximação de dois sínodos que vieram constituir a IECLB em 1949, a saber, a Associação Evangélica de Comunidades e o Sínodo Evangélico Luterano, apontando para os conflitos no processo de convergência intersinodal em nível institucional e comunitário. A dissertação está dividida em três capítulos. No primeiro capítulo, aborda-se a questão confessional implicada na relação entre os dois referidos sínodos, sendo central a reprodução dos discursos das instituições de formação por parte dos pastores e o descompasso desse discurso em relação às ênfases comunitárias. No segundo capítulo, procura-se descrever a valorização do pensamento étnico ocorrido nos sínodos, sua relação com as conjunturas políticas alemã e brasileira e em que medida ele marca a relação intersinodal. E, no terceiro capítulo, discute-se a aproximação e fusão dos sínodos e de que forma elas foram influenciadas pelos discursos confessional e étnico. De forma geral, pode-se dizer que a caminhada convergente da Associação Evangélica de Comunidades e do Sínodo Evangélico Luterano é marcada por conflitos, divergências e "guerras", mas também se evidenciam sinais claros de compromisso cristão e busca de cooperação e unidade.
This masters thesis is an analysis dealing with confessional identity and ethnic discourse in the context of the approximation of two synods which would constitute the IECLB in 1949, these being, the Associação Evangélica de Comunidades (Evangelical Association of Congregations) and the Sínodo Evangélico Luterano (Evangelical Lutheran Synod), pointing out the conflicts in the process of intersynodical convergence at the institutional and congregational levels. This thesis is divided into three chapters. In the first chapter the confessional issues involved in the relation between the two synods is discussed. The central part of this chapter is the reproduction of the discussions of the educational institutions on the part of the pastors and the divergence of this discussion in relationship to the congregational emphases. In the second chapter we describe the importance of ethnic thinking that occurred in the synods, its relation to the German and Brazilian political situation and to what extent this marked the intersynodical relations. In the third chapter we discuss the coming together and merger of the synods and in what way this process was influenced by the confessional and ethnic discussions. In general, one can say that the coming together of the Associação Evangélica de Comunidades and the Sínodo Evangélico Luterano is marked by conflicts, differences of opinion and wars, but also clear signs of Christian commitment and the search for cooperation and unity are evident.

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Schulz, Klaus Detlev. "The missiological significance of the doctrine of justification in the Lutheran confessions". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Arand, Charles Paul. "The nature and function of the Lutheran confessions in twentieth century American Lutheranism". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Torkelson, Daniel T. "General confession and absolution in Luther's reform of the canon of the mass". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Holmgren, Ingrid. ""Ecclesiola in Ecclesia" : Missionssällskapet Bibeltrogna Vänner och kyrkofrågan mellan åren 1911-1986". Thesis, Linköpings universitet, Avdelningen för kulturvetenskaper, KVA, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-89425.

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This essay examines the Swedish missionary association Bible Faithful Friends’ (Bibeltrogna Vänner, BV) ecclesiological development between the years 1911 – 1986 and their relation to the Church of Sweden. This essay’s three main questions are: - How did the ecclesiology of BV develop during the years 1911 – 1986, with certain focus on 1967-1986? - In what way was this ecclesiology imprinted by a) the structure of the missionary association? b) and the ecclesiological standpoint of the leader Axel B. Svensson? As regards the first question, the study shows that BV's ecclesiology, particularly in the years 1967 – 1986, is characterized by a church debate between BV's board and the promoters and founders of the Lutheran Confessional Church (Lutherska Bekännelsekyrkan, LBK). The latter was founded due to what they identified as confessional deviations in the Church of Sweden. Their view of church fellowship was that the invisible and the visible church should be uniform in doctrine, faith and confession. Accordingly, they argued that the lack of church discipline had led the Church of Sweden to deviate from the word of God and the apostles' doctrine. In the 1980’s, a proposal to allow Evangelical Lutheran congregations to form within BV, initiated a theological work by the board. The annual meeting of 1986 resolves not only to permit the emergence of free Evangelical Lutheran congregations within BV, but rather to encourage such a transition. In the second question, this study shows that the varying local church conditions among missionaries in northern Skåne in the 1870’s, resulted in the formation of "Communion fellowships". The historical explanations to the formation of these fellowships vary. However, essential to this study is the explanation given in BV’s internal historiography. This reveals that these fellowships were founded out of a need to receive Holy Communion as they had been excommunicated from the parish church. In other areas, missionaries were welcomed and encouraged by the church; hence Holy Communion was not here an issue. These varying local conditions in the grassroots movement BV contributed most likely to the association's pragmatic position in the church issue. Furthermore, one was united in the focus of mission, both near and abroad. In the third question, the study shows that Axel B. Svensson's ecclesiology had an essential impact on BV's official position in the church issue. Moreover, the absence of his voice after his death in 1967 makes clear that his ecclesiology was considered indicative to both BV and LBK. Both used him as legitimizing their own position but perceived him quite differently. However the dominating position among BV members was to remain within the Church of Sweden by working for spiritual revival in her midst. Being an ecclesiola in ecclesian, and thereby promote revival. At the same time one was open towards a relationship change towards the Church of Sweden if this would be considered necessary. 1986 is the year when one could regard this statement to be put to test: through encouraging the formation of Evangelical Lutheran congregations within BV, the association proves to stay true to its pragmatic ecclesiological standpoint were collaboration on the mission field, home and abroad, is superior to union in church issues. My analysis of these results comes to the conclusion that BV was once and is still founded in the identity of being "ecclesiola in ecclesia". Therefore, during the 1967 – 1986 debate, this identity is challenged by certain BV members wanting to be ecclesia instead of ecclesiola. The pragmatic ecclesiological standpoint, which has long been practiced in the northern Skåne example, in the work of Axel B. Svensson and in the decision of 1986, was hence the reason to why BV was able to stay true to their particular mission: being ecclesiola in ecclesia.

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Weedon, William Chancellor. "The liturgical confession of the Lord's Supper in five representative orders of 16th century Lutheranism". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Libros sobre el tema "Lutheran Confessional Church"

Halvorson, Michael. Heinrich Heshusius and confessional polemic in early Lutheran orthodoxy. Farnham, Surrey, England: Ashgate, 2010.

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Heinrich Heshusius and confessional polemic in early Lutheran orthodoxy. Farnham, Surrey, England: Ashgate, 2010.

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Memoirs in exile: Confessional hope and institutional conflict. Minneapolis: Fortress Press, 1990.

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Ehrhardt, Nelci. Caráter confessional da ULBRA: Aspectos institucionais. Canoa, RS: Editora da ULBRA, 2005.

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Ehrhardt, Nelci. Caráter confessional da ULBRA: Aspectos institucionais. Canoa, RS: Editora da ULBRA, 2005.

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C, Green Lowell. Church leaders in the Third Reich: Confessional Lutherans against Nazism. New York: Berghahn Books, 2002.

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Blåder, Niclas. Lutheran tradition as heritage and tool: An empirical study of reflections on confessional identity in five Lutheran churches in different contexts. Eugene, Oregon: Pickwick Publications, 2015.

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Theology of the Lutheran confessions. Philadelphia, Pa: Fortress Press, 1986.

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H, Hendrix Scott, ed. Fortress introduction to the Lutheran confessions. Minneapolis: Fortress Press, 1999.

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Daniel, David P. A bibliography of the Luthern confessions. St. Louis, Mo. (644 San Bonita Av., St. Louis 63105): Center for Reformation Research, 1988.

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Capítulos de libros sobre el tema "Lutheran Confessional Church"

Kerceva, Galina. "Миграционные процессы в истории формирования национально-конфессиональной структуры и городского пространства г. Владикавказа в 1861-1917 гг." En Eurasiatica. Venice: Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-211-6/011.

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The subject of the study is the influence of migration processes on the formation of urban space. The hypothesis is that migration processes were the reason for the formation of the urban space of national diasporas and confessional groups of the population of Vladikavkaz in the late XIX-early XX centuries. During this period, various religious buildings appeared in the city: nine Orthodox churches, the Armenian church, the Polish church, the German church, the Jewish synagogue, the Lutheran church, two Moslem mosques. Near them there were concentrated residential buildings, national schools, shops, theatres, etc. of a certain ethnic and confessional group of the population. This division can be traced in the peculiarities of architecture and the place of residence of certain ethnic groups up to the present time. Historically developed urban space allows peaceful coexistence and development of various peoples and confessional groups.

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Christ, Martin. "Sigismund Suevus (1526–1596)". En Biographies of a Reformation, 153–74. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198868156.003.0007.

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The sixth chapter focuses on the continual presence of Catholics and the shared use of formerly Catholic spaces. Sigismund Suevus (1526–1596), a Lutheran preacher from Lauban, engaged in a conflict with the nuns of the Order of Mary Magdalen in Lauban. As town preacher, he denounced the conversion of one of Lauban’s mayors to Catholicism, but he continued to share a church with the nuns and any remaining Catholics. These shared spaces challenge our understanding of confessional markers, as Lutherans continued to have side altars or images of saints in their part of the church. Moreover, the nuns were linked to the Lutheran preachers through daily interactions. Although Suevus rejected Catholicism in his sermons, he also reinterpreted Catholic space in Reformation terms, especially the Holy Sepulchre in Görlitz, a reproduction of the Holy Sepulchre in Jerusalem. He advocated a spiritual pilgrimage to this space and used objects connected to travel as allegories of Lutheranism.

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Milton, Anthony. "The Church of England and the Palatinate, 1566–1642". En The Reception of Continental Reformation in Britain. British Academy, 2010. http://dx.doi.org/10.5871/bacad/9780197264683.003.0007.

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This chapter explores a long-neglected relationship, which has escaped scholarly notice in part because of the assumption that reformation remained fixed after the sixteenth century. Historians previously focused on fragmentation within the Lutheran tradition following the death of Luther in 1546. Yet the conversion of the Elector Palatine Frederick III to the reformed faith in 1561 has more recently drawn attention for inaugurating a second reformation in central Europe along with the confessional conflicts that contributed to the outbreak of the Thirty Years’ War. The discussion follows the peculiar role of the Palatinate in constructing the Church of England’s reformed identity from the late sixteenth to the early seventeenth centuries. The unique circumstances of reform initiated by the Prince, for instance, could be used by both conformist and puritan divines.

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"Confession as an Instrument of Church Discipline: A Study of Catholic and Lutheran Confessional Manuals from the 16th and 17th Centuries". En Between Creativity and Norm-Making, 215–40. BRILL, 2013. http://dx.doi.org/10.1163/9789004240773_013.

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Jones, Arun W. "Protestants and Anglicans". En Christianity in South and Central Asia, 248–60. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0023.

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Asian churches created numerous and vigorous Christian communities that by the seventh century were spread from Iran to China, India and Sri Lanka. Over the centuries, Roman Catholic Church, various Orthodox churches from both the Western and Eastern/Southern branches of Christianity, Protestant churches, and most recently Pentecostal and Independent churches have established churches in South and Central Asia. In Central Asia, the smattering of Protestants today mostly belong to various minority ethnic groups such as the German Lutherans and Korean Baptists, Methodists and Presbyterians. However, converts from other groups are joining Protestant churches. In none of the countries is Christianity the religion of the majority of the population; and among Christians in each country, confessional Protestants and Anglicans consist of a minority of believers. This leaves them socially and politically vulnerable to the majority population and to governments. Confessional Protestant and Anglican churches can be of foreign populations, identified with a particular region (e.g Tamil Nadu Lutherans), or spread across the nation (national churches such as the Methodist Church in India). Confessional Protestant and Anglican churches provide South and Central Asia add richness and complexity of Christian life and diversity to the church universal.

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Kolb, Robert. "Martin Luther". En Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0009.

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This chapter examines Martin Luther’s theology of the sacraments. Luther maintained that sacraments were a form of the Word instituted by Christ that conveyed the forgiveness of sins, and were connected with an external sign—and as such were a powerful way for believers, many of whom were illiterate, to experience firsthand and personally the grace of God. He identified Baptism and Eucharist as sacraments, and occasionally Confession (Penance) as well, though not as a separate sacrament but as an extension of the sacrament of Baptism. Baptism marked not only the establishment of one’s relationship with God, but also identification as part of the church community, and was therefore a sign of oneness in God. Regarding Eucharist, Luther rejected transubstantiation and the idea of Christ being “re-sacrificed” at the Mass, and yet he took Christ’s words of institution literally in identifying the bread and wine as the Body and Blood of Christ, and thus, “food of the soul.” As connected to Luther’s “theology of the cross,” by which believers are utterly dependent upon the grace of God in Jesus Christ, sacraments are a means by which believers can receive and be nourished by that grace.

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Burnett, Amy Nelson. "Reconstituting Authority". En Debating the Sacraments, 282–97. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190921187.003.0014.

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Through the second half of the 1520s, cities and territories began to institutionalize reforms to the Lord’s Supper. Luther’s German Mass was influential in central and northern Germany, while the communion liturgies of Zurich and Basel were important as sacramentarian models. Church ordinances also contained sections on the Lord’s Supper, with the most important being the Instruction to the Visitors of Saxony and Bugenhagen’s Braunschweig ordinance. The Bern Disputation of 1528 generated a number of publications by both sacramentarians and Catholics; so, too, did the events leading to Basel’s abolition of the mass. The leaders of both parties could not reach agreement on the Lord’s Supper at the Marburg Colloquy, but the articles adopted there marked the emergence of a new source of collective authority: a confession of faith that defined orthodoxy.

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Sanchez, Melissa E. "The Shame of Conjugal Sex". En Queer Faith, 113–56. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479871872.003.0004.

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This chapter traces the effects of Pauline and Augustinian soteriology on Protestant views of marriage. The Reformation is conventionally understood as elevating conjugal love above the lifelong celibacy privileged by the Catholic Church. But this redemptive vision of marriage overlooks a key argument of leading reformers like Luther and Calvin: both deemed marriage superior to celibacy not because marriage sanctifies shameful creaturely desires, but because it publicly acknowledges them. This view of marriage as humbling confession of impurity runs counter to the ideals assumed by the US Supreme Court in Obergefell v. Hodges, in which the majority affirmed the constitutional right to marriage equality on the grounds that marriage confers unique dignity. By contrast, Protestant anxiety that nuptial sex shares the excess and indignity of fornication structures the sexual and racial fantasies of Shakespeare’s sonnets and Spenser’s Amoretti and Epithalamion. When Shakespeare’s procreation sonnets cast poetry as a reproductive technology free of the contamination of lust, they valorize not only same-sex desire but also the preservation of specifically “fair”—white—life and culture. Spenser reveals that the ideal of chaste romance generates sadomasochistic fantasies that naturalize white male sexual violence and racialize female innocence.

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