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Artykuły w czasopismach na temat „Apostolic Lutheran Church of America”

Autor: Grafiati

Data publikacji: 27 lipca 2024

Data aktualizacji: 31 lipca 2025

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1

Henke, Manfred. "Toleration and Repression: German States, the Law and the ‘Sects’ in the Long Nineteenth Century." Studies in Church History 56 (May 15, 2020): 338–61. http://dx.doi.org/10.1017/stc.2019.19.

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At the beginning of the period, the Prussian General Law Code did not provide for equal rights for members of ‘churches’ and those of ‘sects’. However, the French Revolution decreed the separation of church and state and the principle of equal rights for all citizens. Between the Congress of Vienna (1815) and the revolution of 1848, Prussian monarchs pressed for the church union of Lutheran and Reformed and advocated the piety of the Evangelical Revival. The Old Lutherans felt obliged to leave the united church, thus eventually forming a ‘sect’ favoured by the king. Rationalists, who objected

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De Witte, Pieter. "'The Apostolicity of the Church' in Light of the Lutheran-Roman Catholic Consensus on Justification." Ecclesiology 7, no. 3 (2011): 317–35. http://dx.doi.org/10.1163/174553111x585662.

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AbstractThe fourth phase of the international Lutheran-Roman Catholic dialogue resulted in a final report, The Apostolicity of the Church (AC), which was published in 2006. The convergences described in this document are best understood in light of the earlier stages in the Lutheran-Roman Catholic dialogue, especially in relation to the Joint Declaration on the Doctrine of Justification (JDDJ). AC seems to move beyond the 'differentiated consensus' of the JDDJ as it aims at some form of 'differentiated participation' of Lutheran and Roman Catholic ministers in the same apostolic ministry. A ca

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Haemig, Mary Jane. "Paul Gerhardt in America 1743–2007." Lutheran Quarterly 38, no. 3 (2024): 293–322. http://dx.doi.org/10.1353/lut.2024.a936880.

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Abstract: German Hymnwriter Paul Gerhardt (1607–1676), often described as the most important Lutheran hymnwriter other than Martin Luther, has had an impact in America. His hymns helped shape the faith and ministry of Henry Melchior Muhlenberg (1711–1787), often described as the “father” of the Lutheran church in America. His hymns helped Lutherans to face the crisis of World War I. Since the eighteenth century Gerhardt hymns have appeared in North American Lutheran hymnals. Even today they appear in both Lutheran hymnals and the hymnals of other Christian groups. Lutherans observed the 300th

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4

Schuler, Mark. "Apostles Today." Global South Theological Journal 2, no. 1 (2023): 21–29. http://dx.doi.org/10.57003/gstj.v2i1.15.

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This paper begins by offering a sampling of apostolic claims in church communities in various parts of Africa. It next outlines several theological principles drawn from the Bible and from our shared Lutheran heritage that may be helpful while navigating this topic. Finally, the paper identifies what participants see as the most critical issues of apostleship facing the church today and which principles should be kept at the forefront as the church goes about its commission to make disciples of all nations.

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5

Augustine Odey, Professor Onah, and Dr Gregory Ajima Onah. "PASTOR EYO NKUNE OKPO ENE (1895 – 1973): THE FORGOTTEN HERO OF THE APOSTOLIC CHURCH, NIGERIA." International Journal of Contemporary Research and Review 10, no. 08 (2019): 20654–59. http://dx.doi.org/10.15520/ijcrr.v10i08.723.

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This brief article is a legacy of the authors twenty-five year teaching experience of Nigerian Church History in three Nigerian Universities between May 25, 1987 and May 31, 2012 and his ministerial duties and lecture on Church history in the Lutheran Seminary in Nigeria and the various interaction with other Christian brethren, especially in relationship with Christian students of The Apostolic Church, Nigeria. In this article, the researchers have tried to describe the early history of the Apostolic Church in Cross River State of Nigeria, West Africa, through a brief biographical stetch of P

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Hill, Christopher. "The Nordic and Baltic Churches." Ecclesiastical Law Journal 3, no. 17 (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 Join

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7

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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8

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

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The Problem There are 70.5 million Lutherans in the world, with numbers increasing in Asia and Africa. Currently, only 14% of the Lutheran bishops are women, an increase from 10% in 2011. The role of bishop is a complex leadership position, requiring one to lead up to 150 churches and pastors in a geographical area. With more than 50% of the Lutheran church population comprised of women, their gender and voices are not being represented or heard at the highest levels of the Evangelical Lutheran Church in America (ELCA). With one billion women projected to enter the workforce globally in the ne

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9

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

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10

Ziegler, William M., and Gary A. Goreham. "Formal Pastoral Counseling in Rural Northern Plains Churches." Journal of Pastoral Care 50, no. 4 (1996): 393–404. http://dx.doi.org/10.1177/002234099605000408.

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Reports the findings of a survey of 491 United Church of Christ, Southern Baptist Convention, Evangelical Lutheran Church in America, and Roman Catholic rural clergy from seven Northern Plains states. Offers implications for seminary and post-seminary training, placement of clergy in churches, pastoral counseling in rural congregations, and contextualized theory and ministry.

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11

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

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

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12

Peterson, Anna M. "Resistance, Transculturation, and Survivance at the Bethany Indian Mission." Social Sciences and Missions 36, no. 3-4 (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 Ch

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13

Elliott, Peter. "Discreet Proto‐Pentecostals: The Catholic Apostolic Church in North America." Journal of Religious History 43, no. 3 (2019): 328–41. http://dx.doi.org/10.1111/1467-9809.12601.

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14

Lindgren, Lowell, and Colin Timms. "The Correspondence of Agostino Steffani and Giuseppe Riva, 1720–1728, and Related Correspondence with J.P.F. von Schönborn and S.B. Pallavicini." Royal Musical Association Research Chronicle 36 (2003): 1–173. http://dx.doi.org/10.1080/14723808.2003.10541002.

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The ‘Venetian’ composer Agostino Steffani and the Modenese diplomat Giuseppe Riva became acquainted at Hanover in 1719. Steffani had first resided there between 1688 and 1703, when he served the Hanoverian Duke Ernst August and his son Georg Ludwig as a musician and special envoy (he went to Vienna, for example, to negotiate the elevation of Hanover to an electorate, a distinction approved by the emperor in 1692). He had been ordained a Catholic priest at Munich in 1680, received a sinecure appointment as an abbot in 1683 and been made an apostolic prothonotary by 1695. His diplomatic and evan

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15

Hale, Frederick. "Norwegian Ecclesiastical Affiliation in Three Countries: a Challenge to Earlier Historiography." Religion and Theology 13, no. 3-4 (2006): 359–82. http://dx.doi.org/10.1163/157430106779024680.

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AbstractHistorians like Oscar Handlin and Timothy L. Smith asserted that international migration, especially that of Europeans to North America, was a process which reinforced traditional religious loyalties. In harmony with this supposed verity, a venerable postulate in the tradition of Scandinavian-American scholarship was that most Norwegian immigrants in the New World (the overwhelming majority of whom had been at least nominal members of the Evangelical Lutheran Church of Norway) clung to their birthright religious legacy and affiliated with Lutheran churches after crossing the Atlantic (

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16

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

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17

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 (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

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18

Meriläinen, Juha. "‘Holy and Important Duty’ – The Finnish Evangelical Lutheran Church in America as a Preserver of the Finnish Language and Culture from the 1890s to 1920s." Journal of Migration History 5, no. 1 (2019): 160–87. http://dx.doi.org/10.1163/23519924-00501007.

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From its establishment in 1892 until the 1920s the largest Finnish ethnic church in the United States, the Finnish Evangelical Lutheran Church in America, better known as the Suomi Synod, was among the staunchest defenders of Finnish language and culture. The synod built a network of Sunday and summer schools, coordinated by the Michigan-based Suomi College, that not only offered religious instruction but also spread the Finnish language and national romantic ideals to immigrant children. Tightening immigration laws and increasing demands for national unity in the 1920s led many immigrant inst

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19

Bryce, Benjamin. "Entangled Communities: Religion and Ethnicity in Ontario and North America, 1880–1930." Journal of the Canadian Historical Association 23, no. 1 (2013): 179–214. http://dx.doi.org/10.7202/1015732ar.

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This article examines the relationship between religion, ethnicity, and space in Ontario between 1880 and 1930. It tracks the spread of organized Lutheranism across Ontario as well as the connections that bound German-language Lutheran congregations to the United States and Germany. In so doing, this article seeks to push the study of religion in Canada beyond national boundaries. Building on a number of studies of the international influences on other denominations in Canada, this article charts out an entangled history that does not line up with the evolution of other churches. It offers new

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20

Miller, Lee M. "Cultivating a G.R.A.C.E. Mindset: Adaptive Leadership in the Evangelical Lutheran Church of America." CrossCurrents 74, no. 4 (2024): 404–5. https://doi.org/10.1353/cro.2024.a963628.

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Myers, Jeremy. "Adolescent Experiences of Christ's Presence and Activity in the Evangelical Lutheran Church in America." Journal of Youth and Theology 7, no. 1 (2008): 27–43. http://dx.doi.org/10.1163/24055093-90000167.

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The National Study of Youth and Religion (NSYR) claims moralistic therapeutic deism as the popular religion among our youth.1 The Study of Exemplary Congregations in Youth Ministry (EYM) discovered that exemplary congregations are one's who speak about God as one who is present and active.2 The God of moralistic therapeutic deism can not be present and active. Is God present and active? If so, how do our youth experience and interpret this presence and activity? This article gives voice to the ways in which youth of the Evangelical Lutheran Church in America (ELCA) experience Christ's presence

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22

Heindel, Alexander. "Apostolicity – The question of Continuity and Authority." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 3, no. 1 (2021): 1–11. http://dx.doi.org/10.37429/arumbae.v3i1.533.

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This article was presented as a research paper for the Ecumenical Theology Course at the Ecumenical Institute Bossey in Switzerland. Apostolicity and the relation to the apostles and the early Christians is a big discussed topic in several ecumenical dialogues. First the article analysis the method and context of five different ecumenical dialogue documents. It goes from multilateral Faith and Order documents like “Baptism, Eucharist, Ministry” and “The Church Towards a Common Vision” over the “Porvoo Common Statement” to two Lutheran/Roman-Catholic documents. Then it identifies some character

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23

David, ZdenĚk V. "Utraquists, Lutherans, and the Bohemian Confession of 1575." Church History 68, no. 2 (1999): 294–337. http://dx.doi.org/10.2307/3170859.

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The purpose of this article is to address the controversial issue of the status of the Utraquist Church in the Kingdom of Bohemia in consequence of the drafting of the Bohemian Confession in 1575. The chronological scope is limited to the period up to 1609, when the issuance of the Letter of Majesty in 1609 formalized the gentlemen's agreement of 1575 and altered the ecclesiastical structure accordingly. According to Czech historiography, the parliamentary action of 1575– which granted toleration, albeit tacit and conditional, to the Lutherans and the Bohemian Brethren—represented a moment of

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Freudenberg, Maren. "Liturgical Traditionalism and Spiritual Vitality: Transforming Congregational Practices in the Evangelical Lutheran Church in America." International Journal of Religion and Spirituality in Society 6, no. 2 (2016): 71–86. http://dx.doi.org/10.18848/2154-8633/cgp/v06i02/71-86.

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Saler, Robert. "The Mainline in Late Modernity: Tradition and Innovation in the Evangelical Lutheran Church in America." Journal of Contemporary Religion 34, no. 3 (2019): 594–95. http://dx.doi.org/10.1080/13537903.2019.1661639.

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Strom, Jonathan. "How the Priesthood of All Believers Became American." Lutheran Quarterly 37, no. 4 (2023): 424–58. http://dx.doi.org/10.1353/lut.2023.a911860.

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Abstract: This article examines how the common priesthood or priesthood of all believers emerged from a narrow German Lutheran context and became “Americanized” in the nineteenth century. References to the common priesthood in any of its variations were seldom in early America, and the article traces how Americans in the mid-nineteenth century, especially the church historian Philip Schaff, drew on new understandings of the common priesthood in nineteenth-century Germany propagated by August Neander, among others, and applied it to the American republican context. By the end of the nineteenth

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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 (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

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Diefenthaler, Jon. "Missouri's Twin Traumas: I. The Stephan Crisis (1839–)." Lutheran Quarterly 39, no. 1 (2025): 21–42. https://doi.org/10.1353/lut.2025.a950807.

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Abstract: In view of two recent anniversaries, the 175th of its founding in 1847 and the fiftieth of the "Walk Out" of faculty and students in 1974 at its St. Louis seminary, the Lutheran Church—Missouri Synod (LCMS) through its Concordia Historical Institute has published several volumes that highlight two traumatic moments in its history. One of them is a new translation of The Emigration of the Saxon Lutherans in the Year 1838 and Their Settlement in Perry County, Missouri , written in German by an LCMS pastor, Johannes Friedrich Koestering, twenty-five years after its immigrant forebears a

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Inskeep, Kenneth W. "Views on Social Responsibility: The Investment of Pension Funds in the Evangelical Lutheran Church in America." Review of Religious Research 33, no. 3 (1992): 270. http://dx.doi.org/10.2307/3511091.

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Sherman, Franklin, Christa R. Klein, and Christian D. von Dehsen. "Politics and Policy: The Genesis and Theology of Social Statements in the Lutheran Church in America." Journal of Law and Religion 8, no. 1/2 (1990): 521. http://dx.doi.org/10.2307/1051313.

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Tunheim, Katherine A., and Gary N. McLean. "Lessons Learned from Former College Presidents of the Evangelical Lutheran Church in America: A Phenomenological Study." Christian Higher Education 13, no. 3 (2014): 199–210. http://dx.doi.org/10.1080/15363759.2014.904654.

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Diedrich, Mathea. "Change in Norwegian-American Identity: Expression, as Seen through the Headstones at Washington Prairie Lutheran Church, 1864–1969." Norwegian-American Studies 41, no. 1 (2023): 70–87. http://dx.doi.org/10.1353/nor.2023.a909317.

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Abstract: With all immigrant groups in the United States, there is a trend towards assimilation the longer an individual or family has been in America. However, the rate at which this assimilation occurs differs between immigrant groups, as well as varying within a single immigrant group. Though there are many ways to investigate trends in assimilation, studying changes in naming practices and language is one of the more direct methods of accomplishing this. This paper focuses on changes in identity expression of Norwegian Americans through an analysis of the name choices and language usage on

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Djurić-Milovanović, Aleksandra. ""Our Faith Is Good, but Strict": The Transformation of the Apostolic Christian Church-Nazarene in North America." Journal of Amish and Plain Anabaptist Studies 6, no. 1 (2018): 61–72. http://dx.doi.org/10.18061/1811/86025.

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Thompson, Wayne. "Freudenberg, Maren: The Mainline in Late Modernity: Tradition and Innovation in the Evangelical Lutheran Church in America." Review of Religious Research 61, no. 2 (2019): 189–91. http://dx.doi.org/10.1007/s13644-019-00361-6.

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Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.

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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Fa

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Schattauer, Thomas H. "Healing Rites and the Transformation of Life: Observations and Insights from within the Evangelical Lutheran Church in America." Liturgy 22, no. 3 (2007): 31–40. http://dx.doi.org/10.1080/04580630701274296.

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Klink, Aaron. "The Mainline in Late Modernity: Tradition and Innovation in the Evangelical Lutheran Church in America by Maren Freudenberg." Lutheran Quarterly 33, no. 1 (2019): 113–15. http://dx.doi.org/10.1353/lut.2019.0006.

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Turner, Philip. "Episcopal Oversight and Ecclesiastical Discipline: A Comment on the Concordat of Agreement between the Episcopal Church USA and the Evangelical Lutheran Church in America." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 3, no. 4 (1994): 436–54. http://dx.doi.org/10.1177/106385129400300409.

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A similar problem faces both Anglicans and Lutherans, namely that the succession in the presiding ministry of their respective churches no longer incontestably links those churches to the koinonia of the wider church (The Niagara Report, paragraph 58).

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Caggiano, Bishop Frank J., and Jem Sullivan. "Evangelizing Catechesis and the Institute on the Catechism." International Journal of Evangelization and Catechetics 4, no. 1 (2023): 85–92. http://dx.doi.org/10.1353/jec.2023.a912022.

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Abstract: Bishop Frank J. Caggiano, Bishop of Bridgeport, and Chairman of the Subcommittee on the Catechism of the United States Conference of Catholic Bishops discusses the newly formed Institute on the Catechism on the podcast Echoing Faith Today . In the dialogue with Dr. Jem Sullivan, podcast host, Bishop Caggiano reflects on current challenges and opportunities for catechetical ministry in the United States, with a particular focus on evangelizing catechesis. The conversation highlights the graced moment of the publication of the Directory for Catechesis and Pope Francis' Apostolic Letter

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Brewer, Brian C. "Denominating “Justification” and “Faith”: Catholics, Lutherans, and a North American Baptist's Response to the Joint Declaration on the Doctrine of Justification." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 4 (2021): 442–63. http://dx.doi.org/10.1177/10638512211044777.

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That the Lutheran World Federation and the Pontifical Council for Unity attempted a joint declaration on the doctrine of justification is worthy of commendation. The resulting Joint Declaration constitutes some of the best contemporary efforts at ecumenical dialogue in the spirit of Christian union. This essay outlines the development of both medieval Catholic and subsequent Protestant conceptions of justification that led to disunion in the Western Church, reviews the initial points of division on the doctrine during the era of the Reformation for the purpose of grasping more fully the ecumen

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Wallsten, Kevin, and Tatishe M. Nteta. "For You Were Strangers in the Land of Egypt: Clergy, Religiosity, and Public Opinion toward Immigration Reform in the United States." Politics and Religion 9, no. 3 (2016): 566–604. http://dx.doi.org/10.1017/s1755048316000444.

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AbstractRecently, a number of influential clergy leaders have declared their support for liberal immigration reforms. Do the pronouncements of religious leaders influence public opinion on immigration? Using data from a survey experiment embedded in the 2012 Cooperative Congressional Election Study, we find that exposure to the arguments from high profile religious leaders can compel some individuals to reconsider their views on the immigration. To be more precise, we find that Methodists, Southern Baptists, and Evangelical Lutheran Church in America leaders successfully persuaded respondents

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Coe, Deborah L., and Brad Petersen. "God is Doing a New Thing in the ELCA: Trends from the FACT Data." Theology Today 78, no. 3 (2021): 256–66. http://dx.doi.org/10.1177/00405736211030225.

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For decades, mainline Protestant denominations in the United States have experienced steady membership declines. The Evangelical Lutheran Church in America (ELCA) is no different, and our research team has been exploring this topic for years. Faith Communities Today (FACT) is an interfaith project consisting of a series of surveys conducted by the Cooperative Congregational Studies Partnership, of which the ELCA is a long-standing member. In this article, we examine data collected from the three decennial FACT surveys to discern where, despite declining membership, God is, to quote the prophet

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Jinkins, Michael. "John Cotton and the Antinomian Controversy, 1636–1638: A Profile of Experiential Individualism in American Puritanism." Scottish Journal of Theology 43, no. 3 (1990): 321–49. http://dx.doi.org/10.1017/s0036930600032725.

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There is much going on in the modern religious scene, particularly in America under the name of ‘Evangelical Christianity’, that seems strange to those of us whose Church experience is shaped more emphatically by an Old-World Presbyterian, Anglican or Lutheran theological orientation. The emphasis upon the individual and the individual's personal ‘saving’ experience sounds strange to ears more attuned to social responsibility and the development of the Christian character in the nurture of the Church community. Where does this emphasis on the individual and his or her personal experience come

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Mocherla, Ashok Kumar. "We Called Her Peddamma: Caste, Gender, and Missionary Medicine in Guntur: 1880–1930." International Journal of Asian Christianity 3, no. 1 (2020): 69–84. http://dx.doi.org/10.1163/25424246-00301005.

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The medical work carried out by Dr. Anna Sarah Kugler in the town of Guntur (1880–1930), which was a part of the Telugu speaking region of the erstwhile Madras Presidency, as a foreign medical missionary associated with the mission field of the then General Synod of the Lutheran Church in America, constitutes a significant phase in the history of medicine and gender in South India. Despite bringing about visible changes in gender perceptions of medical professions, strangely, she or her work finds no mention in the social science literature on history of medicine in modern South India in gener

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Eldal, Jens Christian. "Ny arkitektur for nordmenn i Iowa. Arkitekt C.H. Griese, Luther College og kirker i 1860-årene." Nordlit, no. 36 (December 10, 2015): 31. http://dx.doi.org/10.7557/13.3696.

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<p>The Norwegian Evangelical-Lutheran Church in America decided in 1861 to build their first college close to the western frontier of The Upper Midwest. The site chosen was a bluff above Upper Iowa River, highly visible from Decorah, a small town founded only 12 years earlier, few years after the first settlers arrived. The college building became a relatively vast structure erected between 1862 and 1865, completed to its originally planned symmetrical composition in 1874. The building style and its composition were common among American colleges and universities further east in the US.

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Greguš, Jan. "Embracing the Autonomy of Catholic Women – Discussing the Healthcare and Environmental Consequences of the Church’s Ban on Contraception." Studia Universitatis Babeş-Bolyai Bioethica 66, Special Issue (2021): 81. http://dx.doi.org/10.24193/subbbioethica.2021.spiss.49.

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"The modern Catholic Church represents a body of 1.3 billion people who follow the Church’s teachings, given to them in the form of documents on different topics, including family issues. The latest, 2016 Apostolic Exhortation Amoris Laetitia, confirmed the previous documents on the topic, stating that periodical abstinence is the only contraceptive method possible for Catholic Christians. This means that 1.3 billion people are forbidden to use modern contraception. This significantly contributes to the spread of sexually transmitted infections (including AIDS/HIV pandemics) and the global epi

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Bingemer, Maria Clara Lucchetti. "Eclesialidade e ciddania. O lugar do laicato no Documento de Aparecida." Revista Eclesiástica Brasileira 67, no. 268 (2019): 977. http://dx.doi.org/10.29386/reb.v67i268.1489.

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A V Conferência do Episcopado Latino-Americano, realizada em Aparecida no último mês de maio, trouxe consigo alguns pontos fortes a trabalhar para os próximos anos na Igreja do Continente. Este artigo pretende estudar as passagens que no Documento tratam da importância da formação de um laicato adulto e comprometido. Para isso, analisa a importância que o Documento dá à dimensão espiritual, da qual pode emergir o compromisso apostólico. Finalmente, procura assinalar a espiritualidade e a missão como os dois pilares para a vida cristã na América Latina e no Caribe nos próximos anos.Abstract: Th

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Zovkić, Mato. "A CATHOLIC VIEW OF INTERRELIGIOUS DIALOGUE IN THE TIME OF POPE FRANCIS." Zbornik radova 17, no. 17 (December 15, 2019): 205–24. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.205.

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The Second Vatican Council (1962-1965) drew the attention of Catholics to human dignity of non-Christian believers who have right to their religious identity. After the Council Popes Paul VI, John Paul II and Benedict XVI established and supported the Pontifical Council for Interreligious dialogue with the task to study other religions as they perceive themselves and to organize friendly encounters with their representatives. Pope Francis, elected on 13 March 2013, brought into his ministry the experience of a Church leader in South America. This is why in his teaching documents, encounters an

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Yakunin, Vadim N. "RELIGIOUS ORGANIZATIONS OF TOGLIATTI IN 1989–2001." Historical Search 5, no. 2 (2024): 69–84. http://dx.doi.org/10.47026/2712-9454-2024-5-2-69-84.

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The period of 1989–2001 is of interest for the study of church life in Russia, including in Togliatti, since it was at this time that the legislation on religious cults was radically changing, and religious organizations were given freedom for their activities. In Togliatti, this was reflected in the fact that since 1989 unregistered religious organizations came out of hiding and new ones were formed. Religious organizations had the opportunity not only to worship, but also to engage in social activities and to go to the media. The city authorities, instead of strict restrictions and regulatio

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Luciani, Rafael. "LA OPCIÓN TEOLÓGICO-PASTORAL DEL PAPA FRANCISCO." Perspectiva Teológica 48, no. 1 (2016): 81. http://dx.doi.org/10.20911/21768757v48n1p81/2016.

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Resumen: La Evangelii Gaudium y los discursos ofrecidos durante los viajes apostólicos a Latinoamérica han dejado clara la opción teológico-pastoral del Papa Francisco, cuyo eje se encuentra en torno a la opción preferencial por «una Iglesia pobre que asuma al pueblo-pobre» y, desde ahí, se deje evangelizar reconociendo el lugar teológico que tiene la cultura popular como mediación socioanalítica y de encuentro con el Dios de Jesús. Para comprender esto hay que adentrarse en el debate sociohistórico de la teología latinoamericana de la liberación y en el modo como esta fue recibida en Argentin

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