The Two Folk Churches in Finland
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More Visible but Limited in Its Popularity Atheism (And Atheists) in Finland
TEEMU TAIRA More visible but limited in its popularity Atheism (and atheists) in Finland his paper argues that atheism has become more atheism has become more visible in the public sphere, visible in Finland, but it is a relatively unpopular especi ally in the media. Some suggestions will be of Tidentity position. The relatively low popularity of fered as to why this is the case. This will be done by atheism is partly explained by the connection between using different kinds of data, both quantitative (sur Lutheranism and Finnishness. In public discourse athe- veys) and qualitative (mainly media outputs). ism has been historically connected to communism This paper proceeds as follows. First, surveys and the Soviet Union (and, therefore, anti-Finnishness). about Finnish religiosity and atheism will be exam However, atheism has slowly changed from being the ined in order to chart the modes and locations of other of Finnishness to one alternative identity among Finnish nonreligiosity. This section is based on a many, although it has not become extremely popular. fairly detailed exploration of surveys, including an Recently, with the rise of the so-called ‘New Atheism’, examination of the popularity of religious beliefs, re atheism has become more visible in Finnish society and ligious behaviour, membership and identification in this development has led to a polarised debate between Finland. It demonstrates that atheism is relatively un defenders and critics of religion. Despite being a study popular in Finland, despite the low level of religious on locality, the aim is to develop a methodological ap- activity. In order to examine why this is the case, pub proach that can be applied to other contexts. -
The Right to Peace, Which Occurred on 19 December 2016 by a Majority of Its Member States
In July 2016, the Human Rights Council (HRC) of the United Nations in Geneva recommended to the General Assembly (UNGA) to adopt a Declaration on the Right to Peace, which occurred on 19 December 2016 by a majority of its Member States. The Declaration on the Right to Peace invites all stakeholders to C. Guillermet D. Fernández M. Bosé guide themselves in their activities by recognizing the great importance of practicing tolerance, dialogue, cooperation and solidarity among all peoples and nations of the world as a means to promote peace. To reach this end, the Declaration states that present generations should ensure that both they and future generations learn to live together in peace with the highest aspiration of sparing future generations the scourge of war. Mr. Federico Mayor This book proposes the right to enjoy peace, human rights and development as a means to reinforce the linkage between the three main pillars of the United Nations. Since the right to life is massively violated in a context of war and armed conflict, the international community elaborated this fundamental right in the 2016 Declaration on the Right to Peace in connection to these latter notions in order to improve the conditions of life of humankind. Ambassador Christian Guillermet Fernandez - Dr. David The Right to Peace: Fernandez Puyana Past, Present and Future The Right to Peace: Past, Present and Future, demonstrates the advances in the debate of this topic, the challenges to delving deeper into some of its aspects, but also the great hopes of strengthening the path towards achieving Peace. -
Mitä on Piispuus? Suomalaisten Piispojen Käsityksiä Vuosina 1945–1965
HEIDI ZITTING Mitä on piispuus? Suomalaisten piispojen käsityksiä vuosina 1945–1965 JOHDANTO kirjeellä, jossa piispa esittää ajatuksiaan ajankohtai- Reformaation myötä luterilaisiin kirkkoihin on sista uskonnollisista ja kirkollisista kysymyksistä.3 syntynyt erityisesti piispanviran tai niin kutsutun Kirkollisia virkakysymyksiä, näiden joukossa myös kaitsentaviran osalta useita erilaisia virkakäytäntö- piispanvirkaa, käsitellään muiden teemojen ohella jä.1 Euroopan mittakaavassa Suomen kirkko refor- useassa vuosina 1945–1965 ilmestyneessä paimen- moitiin luterilaiseksi kuitenkin verraten vähäisin kirjeessä.4 Tämän lisäksi Suomen kirkon piispat virkakäytäntöihin liittyvin muutoksin. Piispat ovat ovat tutkimieni kahdenkymmenen vuoden aikana reformaation jälkeen vastanneet Suomen evankelis- julkaisseet muita kirkon oppia sekä ajankohtaista luterilaisessa kirkossa myös pappien ja seurakun- tilaa käsitteleviä kirjoituksia. Myös osassa näitä jul- tien kaitsennasta sekä papiston vihkimisestä. Li- kaisuja kirkolliset virkakysymykset tulevat tavalla säksi Suomen evankelis-luterilaisessa kirkossa säilyi tai toisella esiin.5 Piispojen kirjallisessa tuotannossa katkeamattomana historiallinen piispanvihkimys- piispalle kuuluvia tehtäviä saatetaan mainita ohi- ten seuraanto eli apostolinen seuraanto 1800-luvun mennen toimintakertomusten lomassa tai hyvän loppuun saakka.2 piispan ominaisuuksia tuodaan esiin, kun ylistetään Jos muutokset eivät ole olleet suuria, kuinka samassa virassa toimineita edeltäjiä.6 Osa piispoista ”katolinen” tai kuinka ”luterilainen” -
The Wesleyan Enlightenment
The Wesleyan Enlightenment: Closing the gap between heart religion and reason in Eighteenth Century England by Timothy Wayne Holgerson B.M.E., Oral Roberts University, 1984 M.M.E., Wichita State University, 1986 M.A., Asbury Theological Seminary, 1999 M.A., Kansas State University, 2011 AN ABSTRACT OF A DISSERTATION submitted in partial fulfillment of the requirements for the degree DOCTOR OF PHILOSOPHY Department of History College of Arts and Sciences KANSAS STATE UNIVERSITY Manhattan, Kansas 2017 Abstract John Wesley (1703-1791) was an Anglican priest who became the leader of Wesleyan Methodism, a renewal movement within the Church of England that began in the late 1730s. Although Wesley was not isolated from his enlightened age, historians of the Enlightenment and theologians of John Wesley have only recently begun to consider Wesley in the historical context of the Enlightenment. Therefore, the purpose of this study is to provide a comprehensive understanding of the complex relationship between a man, John Wesley, and an intellectual movement, the Enlightenment. As a comparative history, this study will analyze the juxtaposition of two historiographies, Wesley studies and Enlightenment studies. Surprisingly, Wesley scholars did not study John Wesley as an important theologian until the mid-1960s. Moreover, because social historians in the 1970s began to explore the unique ways people experienced the Enlightenment in different local, regional and national contexts, the plausibility of an English Enlightenment emerged for the first time in the early 1980s. As a result, in the late 1980s, scholars began to integrate the study of John Wesley and the Enlightenment. In other words, historians and theologians began to consider Wesley as a serious thinker in the context of an English Enlightenment that was not hostile to Christianity. -
Expansion of the Reformation in Europe and the Rise of Pietism
Expansion of the Reformation in Europe and the rise of Pietism •Luther's teachings became the dominant form of Protestant Christianity in Northern Europe, not only in Germany, but throughout Scandinavia. •In the later Middle Ages, the cultural ties between these two regions, which were linked by trade and similarities in language, had been strong. •Scandinavia was sparsely populated, and had only a few universities. •Many Scandinavian scholars regularly enrolled in German universities and thus became familiar with the Reformation teachings in the early sixteenth century.2 •When they returned to their homelands, they brought with them knowledge of Luther's ideas, and encouraged the monarchs of Sweden and Denmark to adopt evangelical reforms. •In 1527, the Swedish Parliament voted to break its ties with Rome, and a council held two years later prepared the way for a reform of Sweden's church. •In Denmark the pattern was similar, although the adoption of Lutheranism occurred slightly later. •At first, a national parliament meeting at Odense granted recognition to Lutherans, while protecting the rights of Catholics. 3 •Denmark's monarch, though, favored Lutheranism, as did the nobility, who stood to benefit from the crown's abolition of Catholic monasteries and the sale of their lands. •After a brief civil war, Protestantism triumphed in Denmark in 1536. •The king called one of Luther's close associates, Johann Bugenhagen, to Denmark to advise him on how to institute Lutheran reforms. •These new Evangelical Lutheran churches adopted essentially conservative reforms. 4 •By 1539 the Danish church became a national church with the king as the head and the clergy as leaders in matters of faith, much like the Church of England. -
The Book of Concord FAQ God's Word
would be no objective way to make sure that there is faithful teaching and preaching of The Book of Concord FAQ God's Word. Everything would depend on each pastor's private opinions, subjective Confessional Lutherans for Christ’s Commission interpretations, and personal feelings, rather than on objective truth as set forth in the By permission of Rev. Paul T. McCain Lutheran Confessions. What is the Book of Concord? Do all Lutheran churches have the same view of the Book of Concord? The Book of Concord is a book published in 1580 that contains the Lutheran No. Many Lutheran churches in the world today have been thoroughly influenced by the Confessions. liberal theology that has taken over most so-called "mainline" Protestant denominations in North America and the large Protestant state churches in Europe, Scandinavia, and elsewhere. The foundation of much of modern theology is the view that the words of What are the Lutheran Confessions? the Bible are not actually God's words but merely human opinions and reflections of the The Lutheran Confessions are ten statements of faith that Lutherans use as official ex- personal feelings of those who wrote the words. Consequently, confessions that claim planations and summaries of what they believe, teach, and confess. They remain to this to be true explanations of God's Word are now regarded more as historically day the definitive standard of what Lutheranism is. conditioned human opinions, rather than as objective statements of truth. This would explain why some Lutheran churches enter into fellowship arrangements with What does Concord mean? non-Lutheran churches teaching things in direct conflict with the Holy Scriptures and the Concord means "harmony." The word is derived from two Latin words and is translated Lutheran Confessions. -
6. Confessional Subscription Robert Preus, Ph.D., D
FAITHFUL COMFESSI0Nt"P~LIFE IN THE CHURCH 6. Confessional Subscription Robert Preus, Ph.D., D. Theol. What is a Lutheran? What is the nature of subscription to the Lutheran Confessions? These two questions which are often considered together and which are as inseparably related as Siamese twins have become increasingly important in our day when Lutheranism is fighting for its identity and life. Today most of the Lutheran pastors and teachers throughout the world sub- scribe, at least pro forma, all the confessions of the Evangelical Lutheran church: the ancient catholic creeds and the great Lutheran confessions of the 16th century, i.e. the Augsburg Confession, the Apology of the Augsburg Confession, Luther's two catechisms, the Smalcald Articles and the Formula of Concord. What does such subscription mean? Is such subscription any longer possible in our day of academic freedom and vaunted autonomy, ecu- menisin and dialogue? Many today think that subscription to any creed or confession is no longer viable and can represent only an impossible legalistic yoke upon an evangelical Christian or pastor. This is the conviction not only of Baptists and other traditionally non-credal denominations, but also of such renowned and conservative theologians as Karl Barth who holds that any human formulation of doctrine (as a creed or confession must be) is only a quest, an approximation, and therefore re1ative.l Are such objections valid? Is the Lutheran church able to justify con- fessional subscription today? And is she able to explain and agree on pre- cisely what is meant by such subscription? Today questions concerning the nature and spirit and extent of conies- sianal subscription have become a vexing problem, an enigma or even an embarrassment to many Lutherans. -
Lutheran Spirituality and the Pastor
Lutheran Spirituality and the Pastor By Gaylin R. Schmeling I. The Devotional Writers and Lutheran Spirituality 2 A. History of Lutheran Spirituality 2 B. Baptism, the Foundation of Lutheran Spirituality 5 C. Mysticism and Mystical Union 9 D. Devotional Themes 11 E. Theology of the Cross 16 F. Comfort (Trost) of the Lord 17 II. The Aptitude of a Seelsorger and Spiritual Formation 19 A. Oratio: Prayer and Spiritual Formation 20 B. Meditatio: Meditation and Spiritual Formation 21 C. Tentatio: Affliction and Spiritual Formation 21 III. Proper Lutheran Meditation 22 A. Presuppositions of Meditation 22 B. False Views of Meditation 23 C. Outline of Lutheran Meditation 24 IV. Meditation on the Psalms 25 V. Conclusion 27 G.R. Schmeling Lutheran Spirituality 2 And the Pastor Lutheran Spirituality and the Pastor I. The Devotional Writers and Lutheran Spirituality The heart of Lutheran spirituality is found in Luther’s famous axiom Oratio, Meditatio, Tentatio (prayer, meditation, and affliction). The one who has been declared righteous through faith in Christ the crucified and who has died and rose in Baptism will, as the psalmist says, “delight … in the Law of the Lord and in His Law he meditates day and night” (Psalm 1:2). He will read, mark, learn, and take the Word to heart. Luther writes concerning meditation on the Biblical truths in the preface of the Large Catechism, “In such reading, conversation, and meditation the Holy Spirit is present and bestows ever new and greater light and devotion, so that it tastes better and better and is digested, as Christ also promises in Matthew 18[:20].”1 Through the Word and Sacraments the entire Trinity makes its dwelling in us and we have union and communion with the divine and are conformed to the image of Christ (Romans 8:29; Colossians 3:10). -
Ärkebiskop Under Händelserika År
Skara stiftshistoriska sällskap Medlemsblad 2008:2 ”Tills du återupprättat helgedomarna” Skara stiftshistoriska sällskap ger nu ut ytterligare en bok De fl itigast anlitade arkitekterna under denna tid var Axel i sin skriftserie, nr. 37. Titeln är: Forssén, Adolf Niklasson och Ärland Noréen. ”Tills du återupprättat helgedomarna.” Kyrkorestaure- Bokens innehåll grundas till stor del på det stora kun- ringar i Västergötland 1920 – 1960. Författare är Bygg- skapsmaterial i ord och bild som Skara stifts kyrkoinven- nadsantikvarie Robin Gullbrandsson. tering har skapat och som fi nns inlagt i Riksantikvarie- ämbetets digitala bebyggelseregister. För inventeringen Den undersökta perioden omfattar restaureringar under tjänar främst ATA:s arkiv som källmaterial vid sidan av perioden 1920 – 1960. De är många. Bara under åren 1934 byggnaderna i sig själva. -39 restaurerades 78 av stiftets då 400 kyrkobyggnader och under åren 1951-52 återinvigdes hela 25 kyrkor. Dessa Undersökningen av denna tidsperiod är en god grund för restaureringar är utförda av ett begränsat antal arkitekter det arbete som idag utförs inom kyrkoinventeringen och och har när det gäller 1800-talets kyrkor snarare karaktären är en kunskapskälla kring de västgötska helgedomarna. av nyskapande renoveringar. Om denna betydande epok fi nns föga skrivet, ändå är det dessa årtiondens restaure- Boken omfattar 208 sid. och är rikt ill. Bilden visar S:t ringar som i hög grad präglar åtminstone de västsvenska Olofs kyrka i Falköpings interiör vid kyrkans senaste kyrkorummen. renovering. J A Ekman - Ärkebiskop under händelserika år När västgötasonen Johan August Ekman i Ekman vid Skara gymnasium och avlade januari 1901 tillträdde som ärkebiskop år 1865 mogenhetsexamen med goda befann sig Svenska kyrkan i ett svårare betyg. -
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. -
WOMEN PASTORS? and People Endure in Sweden for Their Refusal to Compromise Biblical Truth
Women Pastors ? The Ordination of Women in Biblical Lutheran Perspective A COLLECTION OF ESSAYS Edited by Matthew C. Harrison and John T. Pless Published in 2008 by Concordia Publishing House 3558 S. Jefferson Ave. St. Louis, MO 63118-3968 1-800-325-3040 • www.cph.org All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of Concordia Publishing House. Manufactured in the United States of America Library of Congress Cataloging-in-Publication Data Women pastors : the ordination of women in biblical Lutheran perspective : a collection of essays / edited by Matthew C. Harrison and John T. Pless. p. cm. ISBN-978-0-7586-0615-0 1. Ordination of women—Lutheran Church. 2. Ordination of women—Biblical teaching. 3. Pastoral theology—Lutheran Church. 4. Lutheran Church—Clergy. I. Harrison, Matthew C. II. Pless, John T., 1953– BX8071.2.W66 2008 262'.1441082—dc22 2007039704 1 2 3 4 5 6 7 8 9 10 17 16 15 14 13 12 11 10 09 08 Contents Preface 7 Section I: Exegetical Studies The New Testament and the Ordination of Women— Henry P. Hamann 13 Didaskalos—Bertil Gärtner 27 1 Corinthians 14:33b–38, 1 Timothy 2:11–14, and the Ordination of Women—Peter Kriewaldt and Geelong North 45 “As in All the Churches of the Saints”: A Text-Critical Study of 1 Corinthians 14:34,35—David W. Bryce 57 Ordained Proclaimers or Quiet Learners?— Charles A. -
Wittenberg Influences on the Reformation in Scandinavia by Simo Heininen, Otfried Czaika
Wittenberg Influences on the Reformation in Scandinavia by Simo Heininen, Otfried Czaika Wittenberg was the most important source of inspiration for the Reformation in both of the Scandinavian kingdoms, the Danish kingdom and the Swedish kingdom. In both kingdoms, the authorities played a defining role in the Reformation, though it proceeded very differently in these two Early Modern states. The Reformation became securely established most quickly – both politically and in terms of church law – in the Danish core territory. Sweden, on the other hand, was de facto already a Lutheran country before 1550, though it did not become Lutheran de jure also until the last decade of the 16th century. Particularly in the peripheral parts of Scandinavia (especially Norway and Iceland), the Reformation went hand in hand with closer political integration in Scandinavia and it was therefore adopted rather reluctantly by the population. TABLE OF CONTENTS 1. Political Background 2. Denmark 3. Norway and Iceland 4. Sweden 5. Finland 6. Conclusion 7. Appendix 1. Sources 2. Bibliography 3. Notes Indices Citation Political Background From 1397, the kingdoms of Denmark, Norway and Sweden were united in a personal union (the so-called Kalmar Union) under Danish control (ᇄ Media Link #ab). In the early-16th century, the union was approaching its end. There were increasing tensions between Denmark and Sweden, the latter being governed by regents from the House of Sture. In November 1520, Christian II of Denmark (1481–1559) (ᇄ Media Link #ac), the last union king, was crowned for a second time in Stockholm. After the coronation festivities had been concluded, a heresy trial was staged with the help of the Archbishop of Uppsala and the accused were the supporters of the Sture party.