Lutherans Respond to Pentecostalism
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The Reform of Baptism and Confirmation in American Lutheranism
LOGIA 1 Review Essay: The Reform of Baptism and Confirmation in American Lutheranism Armand J. Boehme The Reform of Baptism and Confirmation in American Lutheranism. By Jeffrey A. Truscott. Drew University Studies in Liturgy 11. Lanham, Maryland & Oxford: The Scarecrow Press, Inc., 2003. his book1 is a study of the production of the baptismal the church.” Thus the crafters of LBW greatly expanded T and confirmation rites contained in Lutheran Book of the “assembly’s participation in the baptismal act” (pp. Worship (LBW).2 The theology that underlies LBW 33, 205). These changes flow from a theology of action and its understanding of worship has significantly (liturgy as the work of the people), which emphasizes altered the Lutheran understanding of baptism and the fact that the church or the congregation is the confirmation. The theological foundation of LBW has mediating agent of God’s saving activity (p. 33).6 For influenced other Lutheran church bodies, contributing LBW the sacraments are understood significantly to profound changes in the Lutheran ecclesiologically—as actions of the congregation (pp. landscape. As Truscott wrote, those crafting the 205-206)—rather than soteriologically—as God acting baptismal liturgy in LBW would have to “overturn” old to give his people grace and forgiveness. This leads to an theologies of baptism, deal with “a theology that” emphasis on baby drama, water drama, and other believed in “the necessity of baptism for salvation,” and congregational acts (pp. 24–26, 220). This theology of “would have to convince Lutherans of the need for a new action is tied to an analytic view of justification, that is, liturgical and theological approach to baptism” (p. -
Liturgy Committee Meeting Minutes May 2, 2017
Liturgy Committee Meeting Minutes May 2, 2017 LITURGY COMMITTEE MEETING MINUTES – May 2, 2017 Present: Dawn Wenzl, Msgr. Luna, Gerard Cordero, Jeanine Fried, Louise Davis, Christine Nathe, Patti Mitchel, Sr. Kathleen Hurley, Deacon George Miller, Elizabeth Slimak, Sister Kathleen Hurley, John Caldwell, Krista Rashap Excused Absences: Larry Connell, Teresa Madrid, Michael Jones, Zeke Ortiz Opening Prayer & Mission Statements: All recited the Liturgy Committee Opening prayer: May the Holy Spirit guide us as we endeavor to prayerfully and reverently serve the Lord, our God, as Liturgical Ministers at St. Joseph on the Rio Grande. May we lead by the example of our own personal spiritual lives, and by our actions each and every day. As we serve, may we always remember that we are all brothers and sisters in Christ; and that true worship comes from humble and contrite hearts, and love of one another. We ask this through Christ our Lord. Amen All recited the mission statements for the Parish and for the Liturgy Committee. Approval of the Agenda for May 2, 2017 Added “Scheduling” to Other Items. Approval of the agenda as amended was moved (Christine), seconded (John), and passed. Approval of Minutes from February 21, 2017 Add Krista Rashap to the attendance. Approval of the minutes as amended was moved (John), seconded (Louise), and passed. OLD BUSINESS Sound System – Someone went into sound cabinet in the Sacristy and turned off the wireless microphones. Liz removed the key from the sound cabinet and will label the key. It will be stored with the other keys. Teen Mass, March 12 – There was a lot of positive feedback about the teens handling their roles; however, no one greeted Msgr. -
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 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. -
Liturgy Committee Agenda Wednesday, January 13 , 2021 6
Liturgy Committee Agenda Wednesday, January 13th, 2021 6:30 p.m. - ZOOM I. Prayer – Led by CHAR HANSON Present: Char, Steve, Michele, Carol, Mary, Erin, Cam, Eileen, II. December Evaluation i. Advent Liturgies 1. Different people use different parts of it. 2. Richness of what we could use, some just doing the Mass. 3. May be previous involvement or previous technology use. 4. Advent Penitential Service was well attended. ii. Lessons and Carols 1. # of views 2. Really liked iii. Online and In-person Reconciliation Issues to address a. Initial impressions – handed a list of do’s and don’ts. b. Frustrated. c. Father has reached out by email to this person who wrote a letter d. Not necessarily looking for changes. e. Going forward – at Pastoral Council – get something/message. Encourage them to go directly to the person. If they choose not to, then it is important that person who gets message, shares it – so leadership has an opportunity to respond to it. f. Going Forward – better invitation card. More hospitality there. g. Email blast – PDF of the Examen – not just rules/regulations h. Process verses People. Lot of process, not enough people connection i. Improve on experience. j. faith over fear. Policies and Protocols decided upon community faith and fear. We Are Many Parts, one in the body of Christ. k. Hospitality run by Liturgy Committee members. Have some folks read material before putting up to make sure it’s people oriented instead of task oriented. l. Send article to Liturgy Committee. iv. Christmas Caroling videos v. Christmas Masses – what worked? What didn’t? (*see numbers signed up and actual attendance below) a. -
Pietism As an Ecclesiological Heresy
Christos Yannaras Pietism as an Ecclesiological Heresy Chapter 8 of The Freedom of Morality (St Vladimir’s Seminary Press, Crestwood, NY: 1984), pp. 119-136. 1. The historical coordinates We give the name “pietism” to a phenomenon in church life which certainly has a particular historical and “confessional” starting point, but also has much wider ramifications in the spiritual life of all the Christian Churches. Pietism made its appearance as a distinct historical movement within Protestantism, at the end of the seventeenth and beginning of the eighteenth centuries, around 1690-1730.1 Its aim was to stress “practical piety,” as distinct from the polemical dogmatic theology to which the Reformation had initially given a certain priority.2 Against the intellectualist 120 1 There is a rich bibliography on pietism, chiefly in the form of monographs dealing with the numerous local pietistic movements and the personalities of their leaders. Although not very systematic, the fullest study of the phenomenon as a whole is still A. Ritschl’s three-volume work Geschichte des Pietismus (Bonn, 1880-1886). A recent work, exceptionally informative and well-documented, is Martin Schmidt’s Pietismus (1972). The Roman Catholic approach, with a concise, objective and reasonably full description of the phenomenon and history of pietism, may be found in Louis Bouyer, Orthodox Spirituality and Protestant and Anglican Spirituality (History of Christian Spirituality 111, London, 1969), p. 169ff. As for the rest of the bibliography, we note here some basic aids: W. Mahrholz, Der deutsche Pietismus (Berlin, 1921); H. Bornkamm, Mystik, Spiritualismus und die Anfänge des Pietismus im Luthertum (Giessen, 1926); M. -
Reappropriating Luther's Two Kingdoms by CRAIG L
Reappropriating Luther's Two Kingdoms by CRAIG L. NESSAN n the Lutheran tradition the usual villain lurking behind apparent Ifailures to oppose political tyranny has been Martin Luther's teach ing on the "two kingdoms." The failure of the German Lutheran churches adequately to resist the Nazi regime and the quietism of the Lutheran church in the United States in relationship to political questions are but two examples of the apparent insufficiency of Luther s two kingdoms teaching. Moreover, questions can be raised about the adequacy of this political ethic for Luther himself, espe cially in light of his stance during the rebellion of the peasants and his writings against the Jews. Is it possible to re-appropriate Luther's two kingdoms teaching as a viable political ethic for the church in its ministry and mission at the beginning of the twenty-first cen tury?1 Walter Altmann has sketched four models that in various ways dis tort the relationship of church and state.2 First, there can be a sepa ration of church and state with a demonization of politics. This oc curs especially in theologies that focus on salvation as an escape from this evil world. Second, there can be separation of church and state whereby politics is understood to be autonomous from religious in fluence. This approach usually functions with a very positive esti mation of the political order as an instrument of God's creative and ordering power. Altmann cites not only Nazi Germany but also the prevailing view in the United States as examples of this model. -
Depictions of Laestadianism 1850–1950
ROALD E. KRISTIANSEN Depictions of Laestadianism 1850–1950 DOI: https://doi.org/10.30664/ar.87789 Attribution 4.0 International (CC BY 4.0) he issue to be discussed here is how soci- country. Until 1905, Norway was united ety’s views of the Laestadian revival has with Sweden, and so what happened in changed over the course of the revival T Sweden was also important for Norway. movement’s first 100 years. The article claims that society’s emerging view of the revival is This was even the case for a fairly long time characterized by two different positions. The first after 1905, especially with regard to a reli period is typical of the last part of the nineteenth gious movement that united people from century and is characterized by the fact that three Nordic countries (Sweden, Finland the evaluation of the revival took as its point of departure the instigator of the revival, Lars Levi and Norway). Laestadius (1800–61). The characteristic of Laes- The Laestadian revival originated in tadius himself would, it was thought, be char- northern Sweden during the late 1840s, acteristic of the movement he had instigated. and was led by the parish minister of Kare During this first period, the revival was sharply criticized. This negative attitude gradually suando, Lars Levi Læstadius (1800–61). changed from the turn of the century onwards. Within a few years, the revival spread The second period is characterized by greater to the neighbouring countries Finland openness towards understanding the revival on and Norway. In Norway, most parishes its own premises. -
Pietism and Liturgical Worship: an Evaluation Donald C
Consensus Volume 16 Article 6 Issue 2 Lutheran Pietism 11-1-1990 Pietism and liturgical worship: an evaluation Donald C. Nevile Follow this and additional works at: http://scholars.wlu.ca/consensus Recommended Citation Nevile, Donald C. (1990) "Pietism and liturgical worship: an evaluation," Consensus: Vol. 16 : Iss. 2 , Article 6. Available at: http://scholars.wlu.ca/consensus/vol16/iss2/6 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]. Pietism and Liturgical Worship An Evaluation Donald Nevile Pastor, Peace Lutheran Church, Pickering, Ontario Introduction Traditional historiography has often assumed an antithesis between scholastic Orthodoxy and Pietism: the former stresses the forensic, grace-oriented nature of justification, and the lat- ter emphasizes the human response to God’s offer of salvation. Tradition also assumes that this tension between Orthodoxy and Pietism extends into the realm of public worship. Pietists, we are told, have no concern for the historic liturgy of the church, downgrading the sacraments and formal worship in favour of preaching, free worship and the Inner Light. Con- versely, from some quarters we hear that the Orthodox are “chancel-prancers”, more concerned with correct vestments, posture, gesture, lights, and paraments, than with proclama- tion of the Gospel and the salvation of souls. This anti-Pietistic attitude has been evidenced by our most respected liturgical scholars. Luther Reed evaluates Pietism in this way: So far as ordered public worship was concerned, Pietism’s influ- ence was unfavorable. -
THE REFORMATION Sola Scriptura John 1:1, 14; II Timothy 3:16-17 The
THE REFORMATION The use of Latin in the services. Sola Scriptura And all the paraphernalia (icons and idols) that John 1:1, 14; II Timothy 3:16-17 expressed and/or supported these ideas. The church, before the Reformation, had become riddled Even though the Roman Catholic and Eastern Orthodox with abuse. The Popes were worldly...and abuses within the churches foundationally fall within Orthodoxy as most would ranks of the church ranged from nepotism to financial excess define it, much of their teaching beyond the basic tenets is to simony (the buying or selling of a church office or regarded as erroneous by conservative Protestants. In fact, promotion), immorality, and venality (being open to bribery they would say much of it is clearly to be regarded as false or overly motivated by money). The majority of clergy tended teaching which has perverted the gospel of God's grace in to live scandalous and greedy lives. Jesus Christ. In general, evangelical Protestants see the This disdain and mistrust of the Catholic Church was the Reformation as simply a call back to biblical Christianity. major cause for the Protestant Reformation. Reformers Martin Luther particularly decried the selling of indulgences and offering of forgiveness for sins in exchange for money. For years, Martin Luther, an Augustinian monk, had been critical of the Catholic Church, particularly of the idea of Another point of criticism of the church at the time was that selling of indulgences, or the reprieves that came from the common layperson didn't know much about Christian- penance. Luther had become disillusioned by what he saw as ity, since the sermon was rendered in Latin so that common the Church's corruption, especially as manifested in the people couldn't understand them. -
The Lord's Prayer in Luther's Catechism
Word & World Volume 22, Number 1 Winter 2002 The Lord’s Prayer in Luther’s Catechism JAMES ARNE NESTINGEN S COMMONLY AS IT APPEARS IN PERSONAL DEVOTION AND THE LITURGICAL life of the church, the Lord’s Prayer draws surprisingly little theological atten- tion. Children raised in the Christian faith often learn it as the first full paragraph of their speech; if new Christians don’t get a full treatment in adult instruction, they quickly come to know the prayer as generations have, by saying it with the congregation in services or with those standing with them at the close of a meeting. Yet for all the prominence of the prayer, full theological treatments are not nearly as common as might be expected. I. RECENT SCHOLARSHIP This has not always been the case. The World War II generation of German theologians, perhaps just because of their experience, produced some classic stud- ies, most all of them published in English translations. Joachim Jeremias and Ernst Lohmeyer did full dress New Testament studies, Jeremias setting it in the context of first-century prayer, Lohmeyer paying particularly close attention to the escha- tology.1 Helmut Thielicke published a classic set of sermons on the Lord’s Prayer 1Joachim Jeremias, “The Lord’s Prayer in Light of Recent Research,” in The Prayers of Jesus, trans. John Reu- mann (London: SCM, 1967) 82-107; Ernest Lohmeyer, “Our Father”; An Introduction to the Lord’s Prayer, trans. John Bowden (New York: Harper & Row, 1965). Luther’s explanations of the Lord’s Prayer are not concerned primarily with cor- rect doctrine. -
The 'Evangelical' Heart of Pietist Anthony William Boehm
Digital Commons @ George Fox University Faculty Publications - Portland Seminary Portland Seminary 2016 The ‘Evangelical’ Heart of Pietist Anthony William Boehm Daniel L. Brunner George Fox University, [email protected] Follow this and additional works at: https://digitalcommons.georgefox.edu/gfes Part of the Christianity Commons Recommended Citation Brunner, Daniel L., "The ‘Evangelical’ Heart of Pietist Anthony William Boehm" (2016). Faculty Publications - Portland Seminary. 109. https://digitalcommons.georgefox.edu/gfes/109 This Article is brought to you for free and open access by the Portland Seminary at Digital Commons @ George Fox University. It has been accepted for inclusion in Faculty Publications - Portland Seminary by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. Heart Religion: Evangelical Piety in England & Ireland, 1690–1850 John Coffey The ‘Evangelical’ Heart of Pietist Anthony William Boehm Daniel L. Brunner DOI:10.1093/acprof:oso/9780198724155.003.0004 Abstract and Keywords German Lutheran Pietism, as represented by Philipp J. Spener and August H. Francke’s institutions at Halle, is one noteworthy outworking of the ‘spiritual’ revival during the late seventeenth and early eighteenth centuries. The foremost proponent of Halle Pietism in England was Anthony William Boehm (1673–1722), whose literary activity became significant in English religious life. This chapter evaluates the ‘evangelical’ nature of Boehm’s Pietist voice in the ‘tunnel period’ between the Restoration and the Evangelical Revival. Using the lens of David Bebbington’s quadrilateral—conversionism, activism, biblicism, and crucicentrism—the article explore the similarities and dissimilarities between Pietism and evangelicalism at the nexus of Boehm’s publications.