Verzeichnis Der Mitarbeiterinnen Und Mitarbeiter
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Messtexte 360
359 Anhang: Messtexte 360 ANHANG: MESSTEXTE und ermutige alle, sich einander in Liebe (enthält teilweise vorläufige Übersetzungen aus KlStB.Hl) zuzuwenden, damit wir gemeinsam deinem heiligen Namen die IN DER ZEIT DER PANDEMIE Ehre erweisen. Diese Messe kann genommen werden Darum bitten wir durch Jesus Christus, deinen – gemäß den Bestimmungen für Messen und Orationen Sohn, unseren Herrn und Gott, für besondere Anliegen – der in der Einheit des Heiligen Geistes an allen Tagen, ausgenommen die Hochfeste, mit dir lebt und herrscht in alle Ewigkeit. die Sonntage des Advents, der Fasten- und der Osterzeit, die Tage der Osteroktav, Allerseelen, Aschermittwoch Perikopen und die Wochentage der Heiligen Woche. L 1: Klgl 3,17–26 (ML VIII 279) APs: Ps 79,2ac.3b.5–7 Eröffnungsvers Jes 53,4 L 2: Röm 8,31b–39 (ML VIII 280) Der Herr hat unsere Krankheiten getragen APs: Ps 123(122), 1–2a.2bcd und unsere Schmerzen auf sich geladen. R.v.Ev. 2 Kor 1,3b–4a Ev: Mk 4, 35–41 (ML VIII 284) Tagesgebet llmächtiger und ewiger Gott, Gabengebet Adu bist unsere Zuflucht in jeder Gefahr; imm an, o Herr, die Gaben, an dich wenden wir uns in unserem Schmerz Ndie wir dir in dieser Zeit der Gefahr und bitten dich voll Vertrauen: darbringen, Hab Erbarmen mit unserer Not. und mache sie für uns Gewähre den Verstorbenen die ewige Ruhe, zu einer Quelle der Heilung und des Friedens. tröste die Trauernden, Darum bitten wir durch Christus, unseren Herrn. heile die Kranken. Schenke den Sterbenden den Frieden, Kommunionvers Mt 11,28 den Pflegenden Stärke, So spricht der Herr: den Verantwortungsträgern Weisheit Kommt alle zu mir, die ihr mühselig und beladen seid! Ich will euch erquicken. -
Johann Heinrich Bisterfeld (1605-1655) Bibliográfia
A Kárpát-medence kora újkori könyvtárai VI. Viskolcz Noémi JOHANN HEINRICH BISTERFELD (1605-1655) BIBLIOGRÁFIA TARTALOM Bevezetés Einführung Rövidítések Biográfiai táblázat Johann Heinrich Bisterfeld művei Szakirodalom Johann Heinrich Bisterfeld és utóda könyvtára A katalógus (1688 körül) Nachwort Bevezetés Johann Heinrich Bisterfeld jelentőségét a XVII. századi európai szellemi életben, különösen az erdélyi tanügyben, teológiában és filozófiában csak a legutóbbi években kezdik felismerni. Bár a huszonöt év, amit erdélyi szolgálatban töltött, mély nyomokat hagyott a korabeli diplo- máciában és tudományosságban, mégis szinte visszhangtalan maradt századunk művelődés- történetében. A történészek, irodalmárok és filozófiatörténészek saját szempontjaik alapján választják külön munkásságát, míg nagy hatást gyakorló teológiai értekezése, a De uno Deo, soha nem kapott méltatást. Egyetlen nagyobb ívű dolgozat készült róla 1891-ben Jan Kvačala tollából, ma ez szolgál alapul minden további kutatásnak. Műveinek, levelezésének pontos számbavétele eddig nem történt meg, jellemző, hogy külföldön egyáltalán nem ismerik Erdélyben kiadott műveit. Erre a legmarkánsabb példa a legújabb, 2001-ben megjelent filozófiatörténeti kézikönyv, mely ugyan külön fejezetben tárgyalja Bisterfeldet, de a bibliográfiai részben egyrészt összekeveri apja, Johann Bisterfeld és az ő munkásságát, másrészt az erdélyi kiadványokról egyáltalán nem vesz tudomást. Műveit illetően feltűnő, hogy az 1639-es leideni De uno Deót csak egy évtized múlva követik újabb kiadványok, pedig -
Millennialism, Rapture and “Left Behind” Literature. Analysing a Major Cultural Phenomenon in Recent Times
start page: 163 Stellenbosch Theological Journal 2019, Vol 5, No 1, 163–190 DOI: http://dx.doi.org/10.17570/stj.2019.v5n1.a09 Online ISSN 2413-9467 | Print ISSN 2413-9459 2019 © Pieter de Waal Neethling Trust Millennialism, rapture and “Left Behind” literature. Analysing a major cultural phenomenon in recent times De Villers, Pieter GR University of the Free State, Bloemfontein, South Africa [email protected] Abstract This article represents a research overview of the nature, historical roots, social contexts and growth of millennialism as a remarkable religious and cultural phenomenon in modern times. It firstly investigates the notions of eschatology, millennialism and rapture that characterize millennialism. It then analyses how and why millennialism that seems to have been a marginal phenomenon, became prominent in the United States through the evangelistic activities of Darby, initially an unknown pastor of a minuscule faith community from England and later a household name in the global religious discourse. It analyses how millennialism grew to play a key role in the religious, social and political discourse of the twentieth century. It finally analyses how Darby’s ideas are illuminated when they are placed within the context of modern England in the sixteenth, seventeenth and eighteenth century. In a conclusion some key challenges of the place and role of millennialism as a movement that reasserts itself continuously, are spelled out in the light of this history. Keywords Eschatology; millennialism; chiliasm; rapture; dispensationalism; J.N. Darby; Joseph Mede; Johann Heinrich Alsted; “Left Behind” literature. 1. Eschatology and millennialism Christianity is essentially an eschatological movement that proclaims the fulfilment of the divine promises in Hebrew Scriptures in the earthly ministry of Christ, but it also harbours the expectation of an ultimate fulfilment of Christ’s second coming with the new world of God that will replace the existing evil dispensation. -
Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745
Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745 By Timothy Cotton Wright A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Jonathan Sheehan, chair Professor Ethan Shagan Professor Niklaus Largier Summer 2018 Abstract Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745 By Timothy Cotton Wright Doctor of Philosophy in History University of California, Berkeley Professor Jonathan Sheehan, Chair This dissertation explores a unique religious awakening among early modern Protestants whose primary feature was a revival of ascetic, monastic practices a century after the early Reformers condemned such practices. By the early seventeenth-century, a widespread dissatisfaction can be discerned among many awakened Protestants at the suppression of the monastic life and a new interest in reintroducing ascetic practices like celibacy, poverty, and solitary withdrawal to Protestant devotion. The introduction and chapter one explain how the absence of monasticism as an institutionally sanctioned means to express intensified holiness posed a problem to many Protestants. Large numbers of dissenters fled the mainstream Protestant religions—along with what they viewed as an increasingly materialistic, urbanized world—to seek new ways to experience God through lives of seclusion and ascetic self-deprival. In the following chapters, I show how this ascetic impulse drove the formation of new religious communities, transatlantic migration, and gave birth to new attitudes and practices toward sexuality and gender among Protestants. The study consists of four case studies, each examining a different non-conformist community that experimented with ascetic ritual and monasticism. -
500Th Anniversary of the Lutheran Reformation
500TH ANNIVERSARY OF THE LUTHERAN REFORMATION L LU ICA TH EL ER G A N N A S V Y E N E O H D T LUTHERAN SYNOD QUARTERLY VOLUME 57 • NUMBERS 2 & 3 JUNE & SEPTEMBER 2017 The journal of Bethany Lutheran Theological Seminary ISSN: 0360-9685 LUTHERAN SYNOD QUARTERLY VOLUME 57 • NUMBERS 2 & 3 JUNE & SEPTEMBER 2017 The journal of Bethany Lutheran Theological Seminary LUTHERAN SYNOD QUARTERLY EDITOR-IN-CHIEF........................................................... Gaylin R. Schmeling BOOK REVIEW EDITOR ......................................................... Michael K. Smith LAYOUT EDITOR ................................................................. Daniel J. Hartwig PRINTER ......................................................... Books of the Way of the Lord The Lutheran Synod Quarterly (ISSN: 0360-9685) is edited by the faculty of Bethany Lutheran Theological Seminary 6 Browns Court Mankato, Minnesota 56001 The Lutheran Synod Quarterly is a continuation of the Clergy Bulletin (1941–1960). The purpose of the Lutheran Synod Quarterly, as was the purpose of the Clergy Bulletin, is to provide a testimony of the theological position of the Evangelical Lutheran Synod and also to promote the academic growth of her clergy roster by providing scholarly articles, rooted in the inerrancy of the Holy Scriptures and the Confessions of the Evangelical Lutheran Church. The Lutheran Synod Quarterly is published in March and December with a combined June and September issue. Subscription rates are $25.00 U.S. per year for domestic subscriptions and $35.00 U.S. per year for international subscriptions. All subscriptions and editorial correspondence should be sent to the following address: Bethany Lutheran Theological Seminary Attn: Lutheran Synod Quarterly 6 Browns Ct Mankato MN 56001 Back issues of the Lutheran Synod Quarterly from the past two years are available at a cost of $10.00 per issue. -
Spatium Entitativum. Leibniz's Notes on Johann Heinrich Bisterfeld
HANNES AMBERGER, M.A. SPATIUM ENTITATIVUM. LEIBNIZ’S NOTES ON JOHANN HEINRICH BISTERFELD* ABSTRACT: With striking parallels to Leibniz’s later thought, Johann Heinrich Bisterfeld (1605-1655) describes the world as united by a nexus of universal harmony – an idea ultimately motivated by epistemological premises. The young Leibniz, accordingly, is an enthusiastic reader of Bisterfeld’s texts – while at the same time critically modifying his ideas: The universal harmony that epistemology postulates is, for Leibniz, not based on physical space and the mechanical interactions taking place there, but rather on the non-physical spatium entitativum identified with God himself. Thus nuancing the relationship between metaphysics and physics, Leibniz anticipates a key problem of his later thought. ZUSAMMENFASSUNG: Wie später Leibniz, beschreibt Johann Heinrich Bisterfeld (1605-1655) die Welt als durch einen universalen Nexus der Harmonie verbunden – und fundiert das letztlich in epistemologischen Prämissen. Der junge Leibniz ist dementsprechend ein begeisterter Leser seiner Texte, akzentuiert Bisterfelds Ideen dabei aber kritisch: Ihm zufolge stiftet nicht etwa die mechanische Wechselwirkung im physischen Raum die epistemologisch postulierte universelle Harmonie, sondern ein nichtphysisches, mit Gott selbst identifiziertes spatium entitativum. Indem er so das Verhältnis von Physik und Metaphysik neu austariert, nimmt er eines der entscheidenden Probleme seines späteren Denkens vorweg. KEYWORDS: spatium entitativum; Leibniz; Bisterfeld; Space; Eucharist; Mechanism * This article profited greatly from helpful remarks by Prof. Dr. Thomas Leinkauf (Münster) and Prof. Dr. Francesco Piro (Salerno), as well as the anonymous reviewers for this journal. I am particularly grateful to Tracey Ager (Westport, Ontario), Stefan Großnick (London), and Ionuț-Valentin Cucu (Berlin) for linguistic revisions of my text. -
Th E “Physica Mosaica” of Johann Heinrich Alsted (1588–1638)
TEORIE VĚDY / THEORY OF SCIENCE / XLII / 2020 / 1 https://doi.org/10.46938/tv.2020.472 ////// tematické studie / thematic articles ////////////////////// TH E “PHYSICA MOSAICA” OF „Physica Mosaica“ Johanna JOHANN HEINRICH ALSTED Heinricha Alsteda (1588–1638) (1588–1638) Abstrakt: Někteří raně novověcí učenci Abstract: Some early modern scholars byli přesvědčeni, že Písmo poskytuje jistější believed that Scripture provided more poznání nežli všechny světské autority – certain knowledge than all secular au- s Aristotelem včele – či zkoumání samotné thorities – even Aristotle – or investigating přírody. Ve své studii se zabývám jednou nature as such. In this paper, I analyse one z takových snah o získání toho nejspolehli- such attempt to establish the most reliable vějšího vědění o přírodě: takzvanou mosaic- knowledge of nature: the so-called Mosaic kou fyzikou, jak ji koncipoval reformovaný physics proposed by the Reformed encyclo- encyklopedista Johann Heinrich Alsted. Ač- paedist Johann Heinrich Alsted. Although in koliv ve svých raných dílech, jež se Physica his early works on Physica Mosaica Alsted Mosaica týkají, Alsted za svůj nejvyšší cíl declares that his primary aim is proving prohlašuje dokázání souladu mezi různými the harmony that exists between various podobami přírodní fi losofi e, především mezi traditions of natural philosophy, namely mosaickým a peripatetickým přístupem, between the Mosaic and the Peripatetic a navzdory tomu, že jeho biblická encyklo- approaches, and despite the fact that his pedie z roku 1625 měla být založena na do- biblical encyclopaedia of 1625 was intended slovném čtení Bible, Alsted ve skutečnosti to be based on a literal reading of the Bible, nikdy neopustil aristotelská východiska pří- he never truly abandoned the Aristotelian rodní fi losofi e. -
Johann Heinrich Alsted – Der Theologe Aus Ballersbach (1588-1638)
1 Johann Heinrich Alsted – der Theologe aus Ballersbach (1588-1638) Predigt am Reformationstag 2016 Ev. Marienkirche Niederweidbach Dr. Frank Rudolph 1. Leben Heute geht es um Johann Heinrich Alsted. Alsted mit D – oder auch Alstedt mit DT. Seine Besonderheit für uns: • Er stammt aus Ballersbach. • Die Schule in Bicken ist nach ihm benannt. Viele, die wir kennen, waren dort auf der Schule oder gehen dort auf die Schule. • In Herborn ist ein Stromkasten der Stadtwerke mit seinem Bild bemalt. Man schmückt sich dort mit ihm. • Unsere Marienkirche hat er wohl gekannt – das hier war ja der Weg nach Marburg, wo er auch studiert hat. 1.1 Eltern, Orthodoxie, Nassau-Dillenburg, Hohe Schule Herborn, evangelisch-reformiert Eltern Johann Heinrich Altsted wurde Mitte März 1588 in Ballersbach geboren. Sein Vater war dort Pfarrer, Jakob Alsted, er stammte aus Westfalen und starb 1622. Seine Mutter Rebecca stammte aus Wetter, sie war eine geborene Pincier, verwitwete Mehrius. Ihr Vater war der Theologe Johann Pincier Der Vater war also Pfarrer und der Großvater auch. Für Alsted gibt es viele Bezeichnungen Man nennt ihn - Theologe - Philosoph - Pädagoge - Polyhistor - Enzyklopädist, bedeutender, sehr großer - Professor Die Zeit der Orthodoxie Die Reformationszeit ging je nach Betrachtung 1555 oder 1580 zu Ende. Auf die Reformation folgte die Orthodoxie, ein Zeitraum bis 1660/1670. In der Reformationszeit waren zwei protestantische Richtungen entstanden, 2 die evangelisch-lutherische Richtung in der Tradition von Martin Luther und die evangelisch-reformierte in der Tradition von Ulrich Zwingli und Johannes Calvin. So entstanden nun eine evangelisch-lutherische Orthodoxie und eine evangelisch- reformierte Orthodoxie. In beiden Richtungen ging es um das Erbe der Reformatoren, um das Erbe von Luther, Zwingli und Calvin. -
The Margaret Chapel at Maria Medingen As a Theatrum Sacrum: the Baroque Concept of Medieval Holiness
The Margaret Chapel at Maria Medingen as a Theatrum Sacrum: The Baroque Concept of Medieval Holiness LEONARD P. HINDSLEY Immediately after the death of the mystic writer Margaret Ebner on June 20, 1351, the Dominican nuns of the monastery of Maria Medingen had a stone effigy erected over her tomb in the monastic chapter room. Striking in its mendicant simplicity and medieval severity, the carved representation portrays the body of the mystic nun in repose, her finger pointing to a crucifix placed on her chest with the accompanying words "Jesus Christus" carved in high relief. The crucifix symbolizes Margaret's imitation of Christ's sufferings. The Sacred Name, as the text of her favorite mantric prayer, symbolized her joyful contact with Christ the Beloved. This artistically simple and symbolic carving of a holy woman contrasts remarkably with the setting created for the tomb effigy when the monastery was completely rebuilt beginning in 1718. The prioress, Maria Magdalena vom Stein zum Rechtenstein, gave charge of the reconstruction of the entire monastery to Dominikus Zimmermann ( 1685-1766)! The new construction transformed the Margaret Chapel into a Theatrum Sacrum suitable to glorify Margaret Ebner by displaying her holiness of life in a series of ceiling frescoes and in the painting above the altar. The startling contrast between the simplicity of the medieval tomb effigy and the Baroque splendor of the renovated chapel leads one to wonder if these two differing artistic portrayals of Margaret Ebner signify different concepts of holiness. I believe that any answer to this question will require a detailed comparison of the artistic representations as they appear to us. -
Benefitting from Luther's Small Catechism
MAJT 28 (2017): 67-76 BENEFITTING FROM LUTHER’S SMALL CATECHISM … AS A CALVINIST by Daniel R. Hyde1 MARTIN LUTHER (1483–1546) was a hero. His contemporaries depicted him as everything from the angel of Revelation 14, an apostle, Daniel redivivus, Ezekiel’s good shepherd, one of three Mary’s at the tomb of a resurrected Christendom, prophets like Elijah, Enoch, Isaiah, and Jeremiah, and even Hercules Germanicus complete with lion pelt clothing and a club beating medieval theologians to death. 2 When Heinrich Bullinger (1504–1575) rejected the claim that Luther was an apostle, this led many of Luther’s followers to respond with lengthy refutations in sermons and writings that he in fact was an apostle.3 Perhaps this is to be expected of Luther’s fellow “Lutherans” (anachronistically speaking). What is not so expected is how Protestants of the “Reformed” or “Calvinist” kind (again, another anachronism) spoke of him in heroic terms. As early as 1520, Ulrich Zwingli (1484–1531) called Luther a contemporary Elijah.4 As well, after Luther died, the tendency for the Reformed was to focus their criticism on Luther’s so-called followers while leaving “the Big Man” alone. An example of this occurred one year after the Book of Concord was published (1580), when Christopher Grandmundt published a refutation of Lutheran “ubiquitist” theologians such as Jakob Andreae (1528–1590). Grandmundt said Andreae took extreme statements Luther uttered in the heat of controversy in order to buttress the Gnesio (“true”) Lutheran position. In contrast, Grandmundt said Luther merely exhibited his weakness in these utterances; it was his followers who were in serious error. -
Concordia Journal Fall 2011 Volume 37 | Number 4 Concordia Seminary Concordia Seminary Place 801 MO 63105 St
Concordia Seminary Concordia Journal 801 Seminary Place St. Louis, MO 63105 COncordia Fall 2011 Journal volume 37 | number 4 Fall 2 01 1 volume 37 | number Oral Performance of Biblical Texts in the Early Church Publishing Authority: 4 The Text of the Book of Concord A Bibliography of the 1580 Dresden Concordia COncordia CONCORDIATHEOLOGY.ORG Journal Faculty blogs on current events, multimedia, preaching (ISSN 0145-7233) resources, articles and archives…all in one place. publisher Faculty Dale A. Meyer David Adams Erik Herrmann Victor Raj President Charles Arand Jeffrey Kloha Paul Robinson Andrew Bartelt R. Reed Lessing Robert Rosin Keep up with what’s new Executive EDITOR Joel Biermann David Lewis Timothy Saleska William W. Schumacher Gerhard Bode Richard Marrs Leopoldo Sánchez M. on Facebook and Twitter. Dean of Theological Kent Burreson David Maxwell David Schmitt Research and Publication William Carr, Jr. Dale Meyer Bruce Schuchard www.facebook.com/ EDITOR Anthony Cook Glenn Nielsen William Schumacher Travis J. Scholl Timothy Dost Joel Okamoto William Utech concordiatheology Managing Editor of Thomas Egger Jeffrey Oschwald James Voelz Theological Publications Jeffrey Gibbs David Peter Robert Weise Bruce Hartung Paul Raabe twitter.com/csltheology EDITORial assistant Melanie Appelbaum Exclusive subscriber digital access All correspondence should be sent to: via ATLAS to Concordia Journal & assistants CONCORDIA JOURNAL Concordia Theology Monthly: Carol Geisler 801 Seminary Place http://search.ebscohost.com Theodore Hopkins St. Louis, Missouri 63105 User ID: ATL0102231ps Check out our mobile site Melissa LeFevre 314-505-7117 Password: subscriber Technical problems? for theology on-the-go. Matthew Kobs cj @csl.edu Email [email protected] Issued by the faculty of Concordia Seminary, St. -
The Formula of Concord As a Model for Discourse in the Church
21st Conference of the International Lutheran Council Berlin, Germany August 27 – September 2, 2005 The Formula of Concord as a Model for Discourse in the Church Robert Kolb The appellation „Formula of Concord“ has designated the last of the symbolic or confessional writings of the Lutheran church almost from the time of its composition. This document was indeed a formulation aimed at bringing harmony to strife-ridden churches in the search for a proper expression of the faith that Luther had proclaimed and his colleagues and followers had confessed as a liberating message for both church and society fifty years earlier. This document is a formula, a written document that gives not even the slightest hint that it should be conveyed to human ears instead of human eyes. The Augsburg Confession had been written to be read: to the emperor, to the estates of the German nation, to the waiting crowds outside the hall of the diet in Augsburg. The Apology of the Augsburg Confession, it is quite clear from recent research,1 followed the oral form of judicial argument as Melanchthon presented his case for the Lutheran confession to a mythically yet neutral emperor; the Apology was created at the yet not carefully defined border between oral and written cultures. The Large Catechism reads like the sermons from which it was composed, and the Small Catechism reminds every reader that it was written to be recited and repeated aloud. The Formula of Concord as a „Binding Summary“ of Christian Teaching In contrast, the „Formula of Concord“ is written for readers, a carefully- crafted formulation for the theologians and educated lay people of German Lutheran churches to ponder and study.