DOCSLIB.ORG

April Journal.P65

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

CONCORDIA JOURNAL Volume 28 April 2002 Number 2 CONTENTS ARTICLES Pursuit of a Lutheran Raison d’Être in Asia Won Yong JI ............................................................................ 126 “Real Presence”: An Overview and History of the Term Albert B. Collver, III .............................................................. 142 The Aleppo Statement: A Proposal That May “Serve the Cause of Christian Unity” Edward J. Callahan ..................................................................... 160 REVIEW ESSAYS ................................................................................ 175 HOMILETICAL HELPS ..................................................................... 192 BOOK REVIEWS ............................................................................... 216 BOOKS RECEIVED ........................................................................... 230 CONCORDIA JOURNAL/APRIL 2002 125 Articles Pursuit of a Lutheran Raison d’Être in Asia Won Yong JI We are to deal with a serious subject on the reason for existence of Lutherans in Asia. Lutherans are the minority of minorities in the Asian context, with the possible exception of Papua New Guinea, in the midst of most of the leading historical world religions and among relatively large constituencies of Roman Catholic and other Protestant denominations— the “Reformed” oriented, theologically speaking. Furthermore, Lutherans are surrounded by the general milieu of the so-called Charismatic groups which are frequently not compatible with Lutheranism. In such circumstances, is there a future for Lutherans and thus a hope for their presence? Let us proceed with this subject under four categories. I. Nature and Identity of “The Church” from the Lutheran Confessions The Lutheran Confessions (i.e., The Book of Concord) are clear and specific about the church of Jesus Christ in definition and description— Lutheran identity as the terminus a quo: – What the church is (its nature and identity); – What the church does (its ministry which God wants the church to do, i.e., His work). The confessional understanding of the church is based upon the Biblical understanding of what the church is and does. The Holy Scripture presents the church as “the people of God” in the house of the Lord (1 Tim. 3:15; 1 Cor. 3:9), the body of believers in Christ’s vicarious atonement (Acts 5:14; Rom. 3:22), and the fellowship of the Holy Spirit. It has a special “divine” nature which is not at all rationally verifiable. On the other hand, viewed from the visible building, organization and structure, it has a human aspect of the gathering of the people. It is not merely a human organization, not Dr. Won Yong JI is Professor Emeritus of Systematic Theology at Concordia Seminary in St. Louis, MO. This article was originally presented at the Symposium on Ecclesiology by Asian Lutheran Churches, which met in Syngal/Seoul, Korea, on October 25-28, 2001. In this article Dr. JI ad- dresses the question of the furture of Lutheranism in Asia. 126 a Gesellschaft, nor a Genossenschaft, as one says in German but a spiritual Gemeinshaft (Communio Sanctorum). At any rate, the church is a special and distinct communion of Christians. The Lutheran Confessions (hereafter, the Confessions) as norma normata instructs us in the teachings of the norma normans, the ultimate, absolute norm of our faith and life. The Ecumenical Creeds, the “Nicene Creed” in specific, confess “one, holy, catholic (‘Christian,’ ecumenical), and apostolic church.” The apostolicity of the church refers to its foundation on the teaching of the apostles and prophets (Eph. 3:4, 5; John 17:20; Gal. 1:6-8). The church is catholic (i.e., universal), not limited geographically. Sectarianism, which limits its identity to any race, caste, or social class, denies catholicity (Acts 10:43). The church is holy with the true purity wrought of the Holy Spirit (1 Cor. 6:14-7:10; Phil. 3:9). The church is the one family of God the Father (Eph. 4:6), one in the Lord Jesus Christ (John 10:17; Eph. 2:14; 16:1; 1 Cor. 10:17; Gal. 3:27), and one fellowship in the Spirit (Eph. 4:3; Acts 4:32). It is unfortunate that denominational division threatens the church of Jesus Christ. St. Paul did experience the same, crying, “Is Christ divided?” (1 Cor. 1:13). As we know, when the church is divided, it is weakened and injured but not necessarily destroyed. The church of Christ cannot be destroyed; our understanding of it may be causing us to be divided. True, Lutheran theologians consider these aspects of the church as the basic “attributes” of the “universal” Christian church. They also reflect on the nature of these attributes, whether they are visible or invisible. This has been discussed frequently in various circles. From the point of the constitutive factor of the church, faith in the heart is invisible for human beings and known only to God (1 Kings 8:39; Acts 1:24). The kingdom of God, the body of Christ, comes not with observation, so that it can be seen with the eyes (Luke 17:20-21). On the other hand, God’s written Word and the Sacraments are said to be the visible side of the church, as well as the local congregations. “But the means of grace, the Word and Sacraments, are not on that account the church itself or a part of the church any more than air and food are man himself, or a part of him, though man cannot live without air and food. However, Word and Sacrament are correctly called notae ecclesiae” (F. Pieper, Christian Dogmatics, III, 409). The above attributes signify the basic characteristics of “the universal church.” On the other hand, there are the “local congregations” (church bodies and denominations) with both the divine and human characteristics in a building and human organizational and administrative aspects. Furthermore, we use the term “invisible” and “visible” referring to the fundamental nature of the Christian church; nevertheless, such terminology frequently confuses the marks of the church proper. We will now give careful attention to the writings in the Confessions. As we know, the Confessions give much space for telling us what the church is and does. The Confessions, expositing the teachings of the Holy Scripture and CONCORDIA JOURNAL/APRIL 2002 127 reflecting some of the thoughts of Martin Luther, have many clear statements on the nature and function of the Christian church. The confessional understanding, in brief, is the Biblical understanding. The following references can be considered: – The Third Article of the Apostle’s Creed in the Small and Large Catechisms. – Confessio Augustana, Articles V, VII. – Apology VII-VIII. – Smalcald Articles, Part III: XII the church “consists of the Word of God and true faith.” – LW (American Edition) 41:5-178: “On the Councils and the Church,” 1538. – LW 40: 263-320: “Instructions for Visitors of Parish Pastors,” 1528. – LW 40: 321-377: “The Keys,” 1530. – Gerhard O. Forde...(et al.), Christian Dogmatics, vol. II., ed. Carl E. Braaten and Robert W. Jenson (Philadelphia: Fortress, 1984). – F. Pieper, Christian Dogmatics, vol. III, (St. Louis: Concordia, 1950) 3:397-435. – Hans Küng, The Church; On Being A Christian, trans. Edward Quinn (Garden, NY: Doubleday, 1976). – L. Berkholf, Systematic Theology, “The Church.” (Grand Rapids: Eerdmans, 1953), 553-603. – Werner Elert, Structure of Lutheranism, “The Church,” trans. Walter A. Hansen (St. Louis: Concordia, 1962), 1:255-402. – G. H. Pöhlmann, Abriss der Dogmatik, 2nd ed. (Gütersloh: Gütershoher Verlagshaus Gerd Mohn, 1975). – Theologische Realenzyklopädie, 2nd ed., “Kirche,” (Berlin; New York: deGruyter, 1994) 18:198-344. The Augsburg Confession declares the church as the assembly of all believers among whom the Gospel is preached in its purity and the holy sacraments are administered according to the Gospel. For it is sufficient (satis est)...(AC VII). The Apology VII-VIII states further: The church is not merely an association of outward ties and rites like other civic governments,...it is mainly an association of faith and of the Holy Spirit in men’s hearts.... This church alone is called the body of Christ, which Christ renews, consecrates, and governs by his Spirit (Eph. 1:22-23).... Thus the church, which is truly the kingdom of Christ, is precisely speaking, the congregation of the saints.... 128 Luther’s Large Catechism adds in the Third Article of the Creed: ...the word communio (sanctorum)...should not be translated “communion” but “community” (Not Gemeinschaft but Gemeine)...idiomatically saying “a community of saints,” that is “a holy community” (Par. 49). And Luther’s Small Catechism, the Third Article ends with these words: In this Christian church he (Christ) daily and abundantly forgives all my sins, and the sins of all believers, and on the last day he will raise me and all the dead.... These words quoted above are clear and meaningful. Furthermore, when we come to the “function” of the church, that is, in the area of ministry and the pastoral office (Amt), there are also many statements and expositions of the role of the church in the world which are beyond the scope of this paper. With this essential nature and identity of the holy Christian church in mind, we plan the “programs,” by no means with a contrasting position against what the church truly is. What she does ought to be measured and assessed by what she is. As we proceed to the next section of this presentation one may rightly and realistically raise an important question both ontological and epistemological in nature. In many Asian lands
Recommended publications
  • THE EUCHARIST in EARLY MEDIEVAL EUROPE Celia

    THE EUCHARIST in EARLY MEDIEVAL EUROPE Celia

    THE EUCHARIST IN EARLY MEDIEVAL EUROPE Celia Chazelle In 843 or 844, Pascasius Radbertus, a monk of the Carolingian royal monastery of Corbie and its abbot from 843 to c. 847, presented King Charles the Bald (d. 877) with a special gift: a treatise about the Eucha- rist that Pascasius had written for Corbie’s mission house of Corvey between 831 and 833.1 Located in the eastern Carolingian territory of Saxony, Corvey had been founded from Corbie in 822 to help cement Christianity, and with it Carolingian rule, among the Saxons whom Charlemagne (d. 814) had forcibly converted from paganism around the turn of the ninth century. Pascasius must have recognized the significance of his gift’s timing, made either at Christmas (843) or at Easter (844).2 One of the key precepts expounded in this work, the first Latin treatise specifically on the Eucharist, is that through the Mass, bread and wine are inwardly, mystically changed into the historical flesh and blood of Christ. The sacrament that the king received in the feast honoring the incarnation (Christmas) or resurrection (Easter) was holy food and drink, the source of eternal salvation, because it contained the very body born of Mary in Bethlehem and crucified in Jerusalem. Pascasius wrote De corpore et sanguine Domini (“On the Lord’s Body and Blood”) in the midst of the rebellion of the three older sons of Emperor Louis the Pious (d. 840). By 843, the civil strife this unleashed had torn the Carolingian Empire apart;3 when Louis’ youngest son, 1 I am very grateful to numerous friends and colleagues for generously sharing their knowledge and offering advice on earlier drafts of this article.
  • Augustine and the Art of Ruling in the Carolingian Imperial Period

    Augustine and the Art of Ruling in the Carolingian Imperial Period

    Augustine and the Art of Ruling in the Carolingian Imperial Period This volume is an investigation of how Augustine was received in the Carolingian period, and the elements of his thought which had an impact on Carolingian ideas of ‘state’, rulership and ethics. It focuses on Alcuin of York and Hincmar of Rheims, authors and political advisers to Charlemagne and to Charles the Bald, respectively. It examines how they used Augustinian political thought and ethics, as manifested in the De civitate Dei, to give more weight to their advice. A comparative approach sheds light on the differences between Charlemagne’s reign and that of his grandson. It scrutinizes Alcuin’s and Hincmar’s discussions of empire, rulership and the moral conduct of political agents during which both drew on the De civitate Dei, although each came away with a different understanding. By means of a philological–historical approach, the book offers a deeper reading and treats the Latin texts as political discourses defined by content and language. Sophia Moesch is currently an SNSF-funded postdoctoral fellow at the University of Oxford, working on a project entitled ‘Developing Principles of Good Govern- ance: Latin and Greek Political Advice during the Carolingian and Macedonian Reforms’. She completed her PhD in History at King’s College London. Augustine and the Art of Ruling in the Carolingian Imperial Period Political Discourse in Alcuin of York and Hincmar of Rheims Sophia Moesch First published 2020 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN and by Routledge 52 Vanderbilt Avenue, New York, NY 10017 Routledge is an imprint of the Taylor & Francis Group, an informa business Published with the support of the Swiss National Science Foundation.
  • Corpus Christi C: the Eucharist How and Why Fr. Frank Schuster Every

    Corpus Christi C: the Eucharist How and Why Fr. Frank Schuster Every

    Corpus Christi C: The Eucharist How and Why Fr. Frank Schuster Every so often, on feast days such as Corpus Christi, it is helpful to articulate what the Church means by holding that Jesus Christ our Lord is present in the Eucharist; body, blood, soul, and divinity. That we hold that Jesus is truly present in the Eucharist should come to no surprise because of the number of instances in the New Testament that Jesus says this is so. The last supper as remembered by Mathew, Mark, Luke and First Corinthians quote Jesus when referring to the bread and wine as his body and his blood. Jesus, in John chapter 6, in his bread of life discourse, gives very explicit language regarding how to understand the Eucharist, commanding us to eat his flesh and drink his blood. There are early church writings after the texts in the Bible, such as the Didiche and the Apologies of St. Justin Martyr that speak to the Early Church’s belief in the real presence of Christ. In fact, there are records of tabernacles being established early on for the purpose of reverently housing the Eucharist after Mass for the purpose of bringing the sacrament to the infirm. The belief in the real presence of Christ was simply an accepted tenant of faith for a number of centuries until a controversy erupted in the 9th century. Holy Roman Emperor Charles the Bald had an inquisitive mind and was curious as to whether or not the Eucharist we consume at Mass was also the historical body of the Lord born of the Virgin.
  • Events of the Reformation Part 1 – Church Becomes Powerful Institution

    Events of the Reformation Part 1 – Church Becomes Powerful Institution

    May 20, 2018 Events of the Reformation Protestants and Roman Catholics agree on first 5 centuries. What changed? Why did some in the Church want reform by the 16th century? Outline Why the Reformation? 1. Church becomes powerful institution. 2. Additional teaching and practices were added. 3. People begin questioning the Church. 4. Martin Luther’s protest. Part 1 – Church Becomes Powerful Institution Evidence of Rome’s power grab • In 2nd century we see bishops over regions; people looked to them for guidance. • Around 195AD there was dispute over which day to celebrate Passover (14th Nissan vs. Sunday) • Polycarp said 14th Nissan, but now Victor (Bishop of Rome) liked Sunday. • A council was convened to decide, and they decided on Sunday. • But bishops of Asia continued the Passover on 14th Nissan. • Eusebius wrote what happened next: “Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox [heretics]; and he wrote letters and declared all the brethren there wholly excommunicate.” (Eus., Hist. eccl. 5.24.9) Everyone started looking to Rome to settle disputes • Rome was always ending up on the winning side in their handling of controversial topics. 1 • So through a combination of the fact that Rome was the most important city in the ancient world and its bishop was always right doctrinally then everyone started looking to Rome. • So Rome took that power and developed it into the Roman Catholic Church by the 600s. Church granted power to rule • Constantine gave the pope power to rule over Italy, Jerusalem, Constantinople and Alexandria.
  • The Divided Roots of Lutheranism in South Africa

    The Divided Roots of Lutheranism in South Africa

    ,\ . THE DIVIDED ROOTS OF LUTHERANISM IN SOUTH AFRICA A Critical Overview of the Social History of the German-speaking Lutheran Missions and the Churches Originating from their Work in South Africa Town A dissertation submitted in partial fulfilment of the requirements for the degree of Master of Arts in the Department of Religious Studies Cape of By: Harald E. Winkler Supervisor: Prof. Charles Villa-Vicencio University - ... ,. Department of Religious Studies University of Cape Town • September 1989 _..... ..........,.,....-.,-..-. __ The University of Cape Town has.be.en !~:i: the right to reproduce this thesis in h l;...------------,t~.~~...,:,~~or in part. Copyrig\1t is held by the ;;iut or. The copyright of this thesis vests in the author. No quotation from it or information derivedTown from it is to be published without full acknowledgement of the source. The thesis is to be used for private study or non- commercial research purposes Capeonly. of Published by the University of Cape Town (UCT) in terms of the non-exclusive license granted to UCT by the author. University · CONTENTS Abbreviations ....................................... iii Acknowledgements ............................. ·...... iv Abstract .............................................v INTRODUCTION Ai.Ins •• e e. • I I I I I I I I I I I I I I I I I 1 1 I I I I I I I I I I I I I I I I 1 1 I I I 1 2 Methodolog:y .........................................4 fypes of Church Histoif . ............ 4 The Church as a Site o Stru~gl.e . 7 The Role of Theological Reflection in Church History ......... 8 Limits ............................................. 10 Periodization ....................................... 12 CHAPTER ONE: THE MISSIONARY PERIOD (1834-1889) The Missionary Societies .............................
  • Lutherans Respond to Pentecostalism

    Lutherans Respond to Pentecostalism

    TLC 4 TLC THEOLOgy in thE LifE OF thE Church Vol. 4 The spread and influence of diverse expressions of Pentecostalism through out the world, especially in Africa, is posing significant challenges to Lutheran as well as other churches. At a seminar of the Lutheran World Federation in South Africa, theologians discussed how they are responding to these challenges. Articles in this book highlight how some Lutheran convictions to Respond Pentecostalism Lutherans and understandings can counter, balance or expand upon Pentecostal beliefs and practices. Contributors include: J. Kwabena Asamoah-Gyadu, Ghana; Ibrahim Bitrus, Nigeria; Musawenkosi Biyela, South Africa; Samuel Dawai, Cameroon; Hans-Peter Grosshans, Germany; Guillermo Hansen, Argentina/USA; Paul John Isaak, Namibia/Switzerland; Rogate Mshana, Tanzania/Switzerland; Sarojini Nadar, South Africa; Cheryl S. Pero, USA; Gertrud Tönsing, South Africa; and Galana Babusa Yako, Kenya. Lutherans Respond The editor, Karen L. Bloomquist, directs the Department for Theology and Studies, LWF, Geneva, Switzerland. to Pentecostalism LWF The Lutheran World Federation – A Communion of Churches ISBN (Europe) 978-3-905676-68-6 DTS-Studies-201002-text.indd 10 02/03/2011 15:55:18 PM Lutherans Respond to Pentecostalism edited by Karen L. Bloomquist on behalf of the Lutheran World Federation— A Communion of Churches Lutheran University Press Minneapolis, Minnesota Previous volumes in the Theology in the Life of the Church series Karen L. Bloomquist (ed.), Being the Church in the Midst of Empire. Trinitarian Reflections Simone Sinn (ed.), Deepening Faith, Hope and Love in Relations with Neighbors of Other Faiths Karen L. Bloomquist (ed.), Identity, Survival, Witness. Reconfiguring Theological Agendas Lutherans Respond to Pentecostalism Theology in the Life of the Church, vol.
  • Table of Contents

    Table of Contents

    Table of Contents Page Title & Author 1 Preface Dr. Sam Nafzger, The Lutheran Church - Missouri Synod 2 Introduction Rev. Dr. William Mundt, Lutheran Church-Canada 5 The Apostles’ Creed Rev. Daniel Inyang, The Lutheran Church of Nigeria 8 The Nicene Creed Rev. Dr. Masao Shimodate, Japan Lutheran Church 11 The Athanasian Creed Rev. Reg Quirk, The Evangelical Lutheran Church of England 14 The Augsburg Confession of 1530 Rev. Dr. Jose Pfaffenzeller, Evangelical Lutheran Church of Argentina 17 Apology of the Augsburg Confession 1531 Dr. Paulo Buss, Evangelical Lutheran Church of Brazil 20 The Smalcald Articles 1537 Rev. Dr. Dieter Reinstorf, Free Evangelical Lutheran Synod in South Africa 23 Treatise on the Power and Primacy of the Pope Rev. Dr. Jin-Seop Eom, Lutheran Church in Korea 26 The Small Catechism Rev. Dr. Wilbert Kreiss, Evangelical Lutheran Church Synod of France & Belgium 29 The Large Catechism Dr. Werner Klän, Independent Evangelical - Lutheran Church 32 The Formula of Concord Dr. Andrew Pfeiffer, Lutheran Church of Australia 35 A Source of Harmony – Peace and a Sword Dr. Jeffrey Oschwald, The Lutheran Church - Missouri Synod International Lutheran Council © 2005 Copyright Preface By Dr. Samuel H. Nafzger Commission on Theology and Church Relations Serves in The Lutheran Church - Missouri Synod 2005 marks the 475th anniversary of the presentation of the Augsburg Confession before Holy Roman Emperor Charles V on June 25, 1530 and the 425th anniversary of the publication of the Book of Concord on June 25, 1575. To commemorate these important occasions, 10 essays prepared by seminary professors and theologians from member churches of the International Lutheran Council have been prepared to present an overview of each of the Book of Concord’s component parts.
  • Defining Lutheranism from the Margins: Paul Peter Waldenström on Being a ‘Good Lutheran’ in America Mark Safstrom Augustana College, Rock Island Illinois

    Defining Lutheranism from the Margins: Paul Peter Waldenström on Being a ‘Good Lutheran’ in America Mark Safstrom Augustana College, Rock Island Illinois

    Augustana College Augustana Digital Commons Scandinavian Studies: Faculty Scholarship & Scandinavian Studies Creative Works 2012 Defining Lutheranism from the Margins: Paul Peter Waldenström on Being a ‘Good Lutheran’ in America Mark Safstrom Augustana College, Rock Island Illinois Follow this and additional works at: https://digitalcommons.augustana.edu/scanfaculty Part of the History of Christianity Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Scandinavian Studies Commons Augustana Digital Commons Citation Safstrom, Mark. "Defining Lutheranism from the Margins: Paul Peter Waldenström on Being a ‘Good Lutheran’ in America" (2012). Scandinavian Studies: Faculty Scholarship & Creative Works. https://digitalcommons.augustana.edu/scanfaculty/3 This Published Article is brought to you for free and open access by the Scandinavian Studies at Augustana Digital Commons. It has been accepted for inclusion in Scandinavian Studies: Faculty Scholarship & Creative Works by an authorized administrator of Augustana Digital Commons. For more information, please contact [email protected]. Defining Lutheranism from the Margins: Paul Peter Waldenström on Being a “Good Lutheran” in America MARK SAFSTROM he histories of church institutions may often be written by the orthodox “winners,” but dissenters, protestors, and even her Tetics undoubtedly play important roles in giving direction to the parent institution’s evolving identity. Such voices from the mar- gins often set the agenda at crucial moments, prompting both the dissenters and establishment to engage in a debate to define proper theology and practice. Once a dissenting group has formally sepa- rated from a parent body, there is a risk that teleological hindsight will obscure the nature of these conversations, including the reasons for the ultimate separation and the intentions of both the dissenters and the establishment.
  • Above, Within Or Ahead Of? Pannenberg's Eschatologicalism As a Replacement for Supernaturalism

    Above, Within Or Ahead Of? Pannenberg's Eschatologicalism As a Replacement for Supernaturalism

    Above, Within or Ahead Of? Pannenberg' s Eschatologicalism as a Replacement for Supernaturalism LAURENCE W. WOOD Supernaturalism became the philosophical assumption of Christian the- ology during the thirteenth century A.O. The term supernatural was specifi- cally developed and widely used by Thomas Aquinas and the Scholastics as a technical term to describe God as eternally, self-subsistent and hence dif- ferent in essence from the created, natural order. The term lost its technical meaning as it was more generally used outside the classroom and it eventu- ally became more popularly understood to designate something as beyond the normal.1 Because of this secondary meaning, some prefer to use the term supra-natural instead of super-natural since supra more precisely con- veys the original, technical meaning of "above."2 The Latin term supernaturalis first appeared in the ninth century. John Scotus Erigena used it in his translation of the works of pseudo-Dionysius from Greek into Latin. He coined this Latin term as a translation for the Greek adjective huperphues. The prefix huper (beyond) was used in inference to phusis (the nature or essence of reality) to denote something as transcend- ing the ordinary, visible world.3 Thomas Aquinas featured this term promi- nently and is largely responsible for its widespread technical use in Chris- tian theology.4 If Augustine is credited with providing the standardization of the vari- ous Christian doctrines for Western Christianity in the fourth century A.o.,5 Laurence W Wood is Frank Paul Morris Professor of Systematic Theology at Asbury Theological Seminary. THE ASBURY THEOLCGICAL JOURNAL VoL.
  • Defending Faith

    Defending Faith

    Spätmittelalter, Humanismus, Reformation Studies in the Late Middle Ages, Humanism and the Reformation herausgegeben von Volker Leppin (Tübingen) in Verbindung mit Amy Nelson Burnett (Lincoln, NE), Berndt Hamm (Erlangen) Johannes Helmrath (Berlin), Matthias Pohlig (Münster) Eva Schlotheuber (Düsseldorf) 65 Timothy J. Wengert Defending Faith Lutheran Responses to Andreas Osiander’s Doctrine of Justification, 1551– 1559 Mohr Siebeck Timothy J. Wengert, born 1950; studied at the University of Michigan (Ann Arbor), Luther Seminary (St. Paul, MN), Duke University; 1984 received Ph. D. in Religion; since 1989 professor of Church History at The Lutheran Theological Seminary at Philadelphia. ISBN 978-3-16-151798-3 ISSN 1865-2840 (Spätmittelalter, Humanismus, Reformation) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data is available in the Internet at http://dnb.dnb.de. © 2012 by Mohr Siebeck, Tübingen, Germany. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproduc- tions, translations, microfilms and storage and processing in electronic systems. The book was typeset by Martin Fischer in Tübingen using Minion typeface, printed by Gulde- Druck in Tübingen on non-aging paper and bound Buchbinderei Spinner in Ottersweier. Printed in Germany. Acknowledgements Thanks is due especially to Bernd Hamm for accepting this manuscript into the series, “Spätmittelalter, Humanismus und Reformation.” A special debt of grati- tude is also owed to Robert Kolb, my dear friend and colleague, whose advice and corrections to the manuscript have made every aspect of it better and also to my doctoral student and Flacius expert, Luka Ilic, for help in tracking down every last publication by Matthias Flacius.
  • A Historical Overview of the Impact of the Reformation on East Asia Christina Han

    A Historical Overview of the Impact of the Reformation on East Asia Christina Han

    Consensus Volume 38 Issue 1 Reformation: Then, Now, and Onward. Varied Article 4 Voices, Insightful Interpretations 11-25-2017 A Historical Overview of the Impact of the Reformation on East Asia Christina Han Follow this and additional works at: http://scholars.wlu.ca/consensus Part of the Chinese Studies Commons, History of Christianity Commons, Japanese Studies Commons, Korean Studies Commons, and the Missions and World Christianity Commons Recommended Citation Han, Christina (2017) "A Historical Overview of the Impact of the Reformation on East Asia," Consensus: Vol. 38 : Iss. 1 , Article 4. Available at: http://scholars.wlu.ca/consensus/vol38/iss1/4 This Articles is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by an authorized editor of Scholars Commons @ Laurier. For more information, please contact [email protected]. Han: Reformation in East Asia A Historical Overview of the Impact of the Reformation on East Asia Christina Han1 The Reformation 500 Jubilee and the Shadow of the Past he celebratory mood is high throughout the world as we approach the 500th anniversary of the Reformation. Themed festivals and tours, special services and T conferences have been organized to commemorate Martin Luther and his legacy. The jubilee Luther 2017, planned and sponsored the federal and municipal governments of Germany and participated by churches and communities in Germany and beyond, lays out the goals of the events as follows: While celebrations in earlier centuries were kept national and confessional, the upcoming anniversary of the Revolution ought to be shaped by openness, freedom and ecumenism.
  • Triumphal Entry Nissan 10Th. (Research Quartodecimanism Controversy)

    Triumphal Entry Nissan 10Th. (Research Quartodecimanism Controversy)

    Triumphal entry Nissan 10th. (Research Quartodecimanism controversy) The 14th became known as Preparation Day (Mark 15:42, Luke 23:54, John 19:31), because on it they made ready for the great feast day beginning at sundown, after which no work was permitted. Matthew identifies the day after the Crucifixion as the day after Preparation Day (27:62) so all four Gospels agree. Jesus died on Preparation day, the 14th of their month Nisan, which is Passover. He ate the ritual meal with His disciples in the Upper Room, and then was arrested, tried, convicted, and put to death; all on Passover. He had to be, in order to fulfill the prophecies of the Passover Lamb. So just like the Lord had commanded in Exodus 12, He was selected on the 10th, inspected on the 11th, 12th, and 13th, and executed on the 14th of Nisan. Matthew 26-28 Mark 11-16 Luke 22-24 John 18-21 A.Triumphal entry 21:1-17 11:1-11, 15-17 19:28-46 12:12-15 B. cleansing Order: Order: Order: Order: temple A, B, D, C A, D, C, B, C. A, B A C. fig tree D. return to - Yeshua would come Bethany (house of out of “Egypt” like poor (ahn-yah) – the mixed multitude related to bread of Ayin-nun-yod affliction (oh-ney) Plot to kill Jesus 26:1-5 14:1, 2 22:1,2 11:45-53 You know that after Now the Feast of And the Passover of the Jews was near two days is the Unleavened Passover (when Bread (known as Jesus will be killed).