Lutheran History and Theology

The Collects of Veit Dietrich, based on the Historic Lectionary, compared with the original source, 'Summaria Christlicher Lehr' 1548 with newly translated collects that were not in 'The Lutheran Hymnary' or in 'Evangelical Lutheran Hymnary.'

One of the buzzwords of 20th and 21st century theology -- especially Lutheran theology -- is "theology of the cross." In the year where we mark the 500th anniversary of the Heidelberg Disputation where Martin Luther first talked about theologians of glory and theologians of the cross it is important to understand what it is to be a theologian of the cross, what that means for 21st century theology, and what incredible comfort the cross of Christ brings.

This essay especially explores four sinful tendencies that the theologian of the cross seeks to avoid: sinful speculation, attempting to tip the scales, eyeing the wrong prize, and failing to let God be God and do all the creating.

In Dietrich Bonhoeffer's writings, Martin Luther is ubiquitous. Too often, however, Bonhoeffer's Lutheranism has been set aside with much less argumentative work than is appropriate in light of his sustained engagement with Luther. As a result, Luther remains a largely untouched hermeneutic key in Bonhoeffer interpretation. In Bonhoeffer's Reception of Luther, Michael P. DeJonge presents Bonhoeffer's Lutheran theology of justification focused on the interpersonal presence of Christ in word, sacrament, and church. The bridge between this theology and Bonhoeffer's ethical-political reflections is his two-kingdoms thinking. Arguing that the widespread failure to connect Bonhoeffer with the Lutheran two-kingdoms tradition has presented a serious obstacle in interpretation, DeJonge shows how this tradition informs Bonhoeffer's reflections on war and peace, as well as his understanding of resistance to political authority. In all of this, DeJonge argues that an appreciation of Luther's ubiquity in Bonhoeffer's corpus sheds light on his thinking, lends it coherence, and makes sense of otherwise difficult interpretive problems. What might otherwise appear as disparate, even contradictory moments or themes in Bonhoeffer's theology can often be read in terms of a consistent commitment to a basic Lutheran theological framework deployed according to dramatically changing circumstances.

Table of Contents
0. Introduction: An Argument for Bonhoeffer Interpretation
-Taking Luther’s Ubiquity Seriously
-What is ‘Lutheran’? Issues of Definition and Method
-Arguing for the Lutheran Character of Bonhoeffer’s Thinking

1. On the Way toward Christocentrism
--Karl Holl: Luther’s Religion of Conscience
--Christ or the Conscience?
--Conscience against Conscience
--Meager Christology
--Justification as the Unconditional, Effective Word of Christ’s Personal Presence as the Church

2. Christology in Conversation with Barth and the Lutheran Tradition
-Once more, Barth and Bonhoeffer on whether the Finite is Capable of the Infinite
-The History and Pre-History of the (in)capax Phrases
---This Man Is God
---This Is My Body
---The Finite is Capable of the Infinite
-Barth’s Rejection of the capax and the Majestic Genus
---The Finite is Not Capable of the Infinite
---The Common Actualization of Divine and Human Essences in Christ
-“The is may not be interpreted any further”: Bonhoeffer’s Christology

3. Caricatures of the Two Kingdoms
-Denials of Bonhoeffer’s Two-Kingdoms Thinking
-From Luther’s Two Kingdoms to the Doctrine of the Two Kingdoms
---The Two Kingdoms in Luther’s Theology
---Church and State from a Lutheran Confessional Perspective
---Church and State in Confessional Comparison
---The Twentieth-Century Doctrine of the Two Kingdoms
---Troeltsch and the Niebuhrs

4. The Twofold Form of Christ: Bonhoeffer’s Two-Kingdoms Thinking
-Early Two-Kingdoms Thinking
---“The Nature of the Church”
---“Lectures on Christology”
---“Thy Kingdom Come!”
---“The Church and the Jewish Question”
-The Two Kingdoms in Discipleship
-Late Two-Kingdoms Thinking
---“Protestantism without Reformation”
---“Heritage and Decay”
---Green, Rasmussen, Hauerwas
---“Ultimate and Penultimate Things”

5. Anabaptists and Peace
-Bonhoeffer’s Non-Commitment to Nonviolence
-The Doubly Curious Association of Bonhoeffer with Anabaptism through Yoder
---Yoder on Bonhoeffer
---Bonhoeffer on Anabaptists
-Bonhoeffer on Peace
--Peace and Preservation
--Orders of Preservation
--The Sermon on the Mount as Concrete Commandment
-Peace in Bonhoeffer and Anabaptists
-Interpreting Bonhoeffer on Peace
-Ecumenical Lutheranism and Lutheran Ecumenism

6. Lutheran Resistance Resources
-Luther to Hitler
-Lutheran Subservience and Bonhoeffer’s Resistance
-Luther on Resistance to Authority
-The Interims, Flacius, and the Magdeburg Confession
-Formula of Concord X
-Bonhoeffer and Lutheran Resistance Resources

7. Struggle and Resistance
-Resistance through the Confession of the Ecumenical Church
---Status confessionis
---Threats to the Gospel from outside: The State that Disregards its Mandate
---Threats to the Gospel from Inside: Heretical Legalism
---Confession, ‘the Jews,’ and Race
-Resistance through the Suffering Obedience of the Discipleship Community
---The Second Battle of the Church Struggle
---Cheap and Costly Grace
---Justification
-Resistance through the Responsible Action of the Individual
---Between Compromise and Radicalism
---Active Resistance
-Conclusion: A Lutheran Theology in Accord with Reality

Recent scholarship has contributed to the production of an intricate and complicated picture of theology and Wissenschaft during Germany's long nineteenth century. Yet an area that remains underresearched is the understanding of theological Wissenschaft among theologians who objected to the accommodating approaches represented by figures such as Baur and the Tübingen School, Ritschl and the Ritschlean School, or the various mediating theologians such as Philipp Marheineke or Karl Rudolph Hagenbach. More specifically, scant attention has been given to the nineteenth-century confessional Neo-Lutheran revival (Neulutherthum). The essay addresses this lacuna in nineteenth-century German scholarship by examining the critical response to academic theological Wissenschaft by August Christian Friedrich Vilmar (1800–1868).

There are still documents waiting to be discovered which reveal aspects of Lutheran historiography in Australia. Until recently, this letter was one of them. It was pinned (a photocopy of the original) to a board within the mounted display of the Friends of Lutheran Archives (Qld) at the 2007 State Synod held in Kingaroy. Bernie Muller, the Archives Liaison Officer, prepared the display, which was produced on a shoe string budget with simple photocopying of pictures and documents. I suggested that a display about the Scandinavian Lutherans at this Synod, held in Kingaroy, with forward promotion, would be interesting, just to see what material could turn up. With thanks to Dr. Meg Noack (nee Bjelke-Petersen), who has given permission for the letter to be published, it gives a rich insight into the Scandinavian Church in Brisbane and aspects of Scandinavian congregations in south east Queensland in the nineteenth century. It was written in English in 1934 by seventy eight year old Danish missionary and pastor, Jens Christian Pedersen (1856-1940), to Dr. Meg. Noack’s  grandfather, Pastor Carl Georg Bjelke-Petersen (1870-1954) in Queensland

This conference paper examines Article XXI of the Augsburg Confession.  It contends that this article continues be relevant to the modern church since the prominence of Roman Catholic veneration and invocation of the saints has only increased since the Reformation.  In addition, the paper encourages believers to find a proper place for the saints in evangelical faith and piety.

This homily was meant to be 8 minutes. But it was at least 20...It is not a model in homiletics. Far from it. So why post it?... The occasion was the 26 June 2022, exactly 150 years after the first recorded Scandinavian Lutheran Service in Queensland in the Lutheran Church on Wickham Terrace, Brisbane. The event 150 years ago coincided with the Nativity of St John the Baptist (St Hans Aften), linked to the Midsummer Festival.,....The officiant in 1872 was the Norwegian, Christopher Gaustad.
Texts for the homily:  Jeremiah 29:1, 4-7; Revelation 7:9-12, 17; John 17:1, 20-23

2022 marks the 150 Jubilee of the first recorded Scandinavian language service in Queensland. It was held on 26 June 1872 in the Lutheran Chapel on Wickham Terrace, Brisbane, by a Norwegian, Christopher Gaustad. To honour the occasion I am reposting the following article. It is a slightly amended version of what appeared in the annual 'Journal of Friends of Lutheran Archives' in December 2012, edited by emeritus Professor and historian Maurice Schild. Some of the images here do not appear in the published version. The 1934 letter indicates that there are still documents which reveal aspects of Lutheran historiography in Australia. My attention was drawn to this letter by Bernie Muller, the Archives Liaison Officer  in Queensland, who copied the letter from  the original held by Dr. Meg Noack (nee Bjelke-Petersen). Dr. Noack gave permission for the letter to be published. The letter was written by Jens Christian Pedersen (1856-1940), to Dr. Noack’s  grandfather, Pastor Carl Georg Bjelke-Petersen (1870-1954) in Queensland . My extensive explanatory endnotes are to encourage further research; to enlarge on Pedersen's context;  to make some corrections on what has previously been written on the Scandinavian Lutherans in Queensland; and to fill out some gaps in the area of bibliographical material.

Written in commemoration of the 500th anniversary of the Reformation (1517).          Das Wort sie sollen lassen stahn und kein' Dank dazu haben… The Word they still shall let remain nor any thanks have for it… (M.L.)
This revised and expanded edition (28/10/2017) of the document originally posted includes a number of additional references or links plus a substantial "Appendix".

Jubilæumsåret 2017 har ført til adskillige vurderinger af Reformationens betydning for forskellige sider af samfundslivet. Men hvilke følger fik den for den nordiske kirketradition?

Bogen leverer nogle helt konkrete eksempler. Den beretter om indbyggernes forhold til sognekirkerne i danske købstæder, og om de mange forordninger der skulle opdrage og ensrette dem. Den berører holdningen til den katolske kirkekunst, og fortæller om den norske digterpræst Petter Dass og lanceringen af en protestantisk hekselære, der fordømte lokale helbredere og knyttede overtro til dele af den folkelige kultur, bl.a. hos samerne. Netop de er omdrejningspunkt for et af bogens øvrige bidrag, som fortæller om den langvarige proces med at udbrede luthersk kristendom til hele den samiske
befolkningsgruppe.

For Finlands vedkommende fik den russiske annektering særlig betydning, fordi de ortodokse tsarer opfordrede finnerne til at følge de lutherske doktriner samtidig med at de russiske myndigheder i andre henseender brød kontakten med svenskerne. Derved skabtes en særlig national finsk-luthersk identitet.

Virkningshistorien er også temmelig bemærkelsesværdig, når det gælder nordiske migranter i USA, hvor den lutherske lære stod så stærkt, at det at være norsk og protestant blev overensstemmende. På den måde kom Reformationen i Norden til at række langt ud over regionens grænser.

---

I sommeren 2017 afholdes det 29. Nordiske Historikermøde i Aalborg i Danmark. Hovedarrangøren er Historiestudiet på Aalborg Universitet.

Konferencens overordnede tema er ”Reformation”. Begrebet betegner den proces, som går ud på at forandre en tilstand – som regel under henvisning til en anden, der opfattes som bedre eller mere oprindelig. Temaet er valgt i anledning af, at Martin Luther for 500 år siden ophængte sine 95 teser på døren til Wittenberg Slotskirke. Men krav om reformer finder løbende sted, og de efterfølgende forandringsprocesser er klassiske studieobjekter for historikere.

I forbindelse med det 29. Nordiske Historikermøde udgives tre bind med udvalgte bidrag fra konferencen:


Redaktører: Kari G. Hempel, Poul Duedahl og Bo Poulsen
Antal sider: 226
Udgivelsesår: 2017
Version: 3. bind, 1. udgave
ISBN: 978-87-7112-644-0
ISSN: 2246-2023

루터는 그의 신학의 시작이라 볼 수 있는 “제 1차 시편 강의”부터 그의 말년에 이르는 “창세기 강의”까지 “교회의 감춰져 있음”이라는 개념을 줄곧 사용했다. 하지만 그는 그 개념을 자신이 처한 시대적 상황에 따라 강조점의 차이를 가지고 다르게 사용했다.
첫째로, 루터는 1519년에서 1525년 사이에 “교회의 감춰져 있음”의 개념을 교회 비판적 기능을 위해 사용했다. 그는 교회의 영적인 측면을 강조하기 위해서 이 개념을 사용했다. 교회는 영적인 측면으로 이해되어야 한다. 교황이 세상에서 사탄적인, 보이는 방식으로 자신의 보호를 추구하는 것은 옳지 않다. 교회 안에 있다고 해서 모두 다 참된 크리스천인 것은 아니며, 영적인 삶을 살아가는 자들이야말로 진정한 크리스천이라고 할 수 있다. 그런 사람들은 세상의 관점에서는 드러나지 않고 다만 하나님의 관점에서만 드러나기 때문이다. 루터는 “교회의 감춰져 있음”을 가지고 교회의 영적 특성과 순결성을 강조하고, 그것으로 로마교회를 비판했다.
둘째로, 루터는 1532년에서 1535년 사이에 “교회의 감춰져 있음”의 개념을 변증적 기능으로 사용했다. 1526년 이후로 개신교회가 외형적으로 형성되었다. 루터는 이런 상황에서 개신교회를 옹호하고 변증하는 차원에서 “교회의 감춰져 있음”을 얘기한다. 교회의 거룩성은 그리스도의 은밀한 죄 씻음의 사역을 통해서 확보된다. 교회의 참된 열매들과 표지들이 감추어져 있다. 따라서 개신교회의 외적인 부족함을 보면서 쉽게 그것을 부정하거나 비판해서는 안 된다. 이 땅에서 교회의 거룩성은 완전한 거룩성을 이룰 수는 없고 오류와 결점이 있을 수밖에 없기 때문이다.
셋째로, 루터는 1535년에서 1543년 사이에 “교회의 감춰져 있음”의 개념을 목회적 기능을 위해 사용했다. 그는 이 개념을 가지고 성도들이 고난과 역경 속에서도 견디도록 독려했다. 현실에서 참된 교회는 감춰져 있고 참된 교회로 여겨지지 않지만, 십자가의 판결을 붙들어야 한다. 참된 교회는 위기를 겪는다. 하지만 엘리야와 그리스도에게 승리를 주신 하나님을 교회는 붙들어야 한다. 교회는 비록 감춰져 있고 핍박을 받고 있으나 약속의 하나님을 신실하게 믿고 나아가야 한다. 하나님이 감춰져 계시듯이 교회도 감춰져 있다고 말한다. 하지만 감춰져 있는 하나님은 말씀과 성례를 통해서 드러나신다. 그렇기에 참된 교회는 고난 가운데 감춰져 있지만 하나님의 말씀을 붙잡음으로써 고난의 시기를 이겨야 한다.
정리하자면, 루터는 “교회의 감춰져 있음”을 시대에 따라, 교회 비판적으로, 개신교회의 옹호와 변증을 위해, 위로와 권면을 위해서 사용하였다.
** Abstract
Luther used the concept of the “hiddenness of the church” from his First Lectures on the Psalms to his mature work, Lectures on Genesis. He, however, applied the concept according to his day and focus of interest.
First, Luther used the concept of the “hiddenness of the church” to criticize the contemporary medieval church between 1519 and 1525. He emphasized with it the spiritual aspect of the church. He argued that it is wrong for popes to be concerned about being defended in the public place of the world's tabernacle and in visible things. Although the true church has been hidden so long beneath sacred vestments, ritual, works, and similar outward pretensions, maintained Luther, the believer is saved not through the contribution of money but through faith. Luther stressed the purity of the church and criticized the contemporary medieval churches through the concept of the “hiddenness of the church.”
Second, Luther used the concept for an apologetic purpose between 1532 and 1535. With this concept he defended the Protestant church in Germany which had an external-focused form since 1526. When some critics reproached the Protestant church because of its faults, Luther claimed that the true fruit and certain marks of the church were hidden from the eyes of those who were good at judging small offenses but could not see the great miracles the church did. Luther contended that one should not indiscreetly blame the church because the church in this world cannot be perfect.
Third, Luther used the concept of the “hiddenness of the church” for a pastoral purpose. He encouraged believers to stand firm in adverse situations and sufferings. Although the true church is hidden and even will be regarded as heretical, believers must gain the conviction that the cross and its verdicts are true and infallible signs of the true church. God will give victory to the true church as he did to Elijah and Christ. At this point, Luther also pointed out that the true church has true marks such as the word of God and the sacraments. Thus, the concept of the “hiddenness of the church” cannot be applied to a heretical church.
In sum, Luther used the concept of the “hiddenness of the church” to criticize the medieval Roman church, to defend the Protestant church, and to comfort true believers according to their current situation.

40 essays by Ronnie Hsia, Ulrich Leinsle, Marius Reiser, Thomas Marschler, Trent Pomplun, Jean-Louis Quantin, William O'Brien SJ, Stefania Tutino, Carl Trueman, Andreas Beck, Willem van Asselt, Eric Carlsson, Stephen Hampton, Benjamin Mayes, Robert Kolb, Risto Saarinnen, Ola Tjorholm, Sarah Mortimer, Jeff Bach, Keith Stanglin, Hartmut Lehmann, Jonathan Strom, Craig Atwood, Stephen Burnett, Emanuele Colombo, Aza Goudriaan, Carolina Armenteros, Eric Watkins, Maria Rosa Antognazza, Stephen Gaukroger, Jonathan Israel, John Henry.

This book investigates the relationship between nineteenth-century German theological Wissenschaft and the emergence of confessional Lutheranism. James Ambrose Lee II argues that the fi rst generation of German confessional Lutheran theologians were active participants in the multifaceted discourse over the relationship between theology and Wissenschaft. In examining the writings of Adolf Harleß, August Vilmar, and Johannes von Hofmann, this work illustrates confessional Lutheran attempts at creating a method of theological study in service to the church and university.

Jáchymov (St. Joachimsthal) was in the 16th century one of the major centers of the Bohemian kingdom. Mining of a silver ore meant a expansion of mining in the western part of the Ore Mountains and brought here also many scholars events, such as Georgius Agricola. Among the German-speaking population has found great success of the German Reformation and soon became the dominant stream of Wittenberg. The teachings of Martin Luther very soon also inclined Jáchymov cantor Nikolaus Herman, a composer and poet, and Luther's pupil Johannes Mathesius, theologian, rector of the local Latin school and preacher. The end of this era has brought mining reduction and recatolisation efforts during the Thirty Years War. In those years, however residents in Jáchymov have shown extraordinary strength in their faith and under their influence converted to Lutheranism Jesuit missionary Franciscus Albanus. In 1652 finally was mass emigration of more than eight hundred inhabitants.

Published in: Evangelicus 2017, Praha 2016, pp. 42-45.

ŠÜVEGOVÁ, Michaela: Dejiny evanjelického cirkevného zboru augsburského vyznania v Lučenci od jeho vzniku  po rok 1918. [Bakalárska práca] Univerzita Mateja Bela v Banskej Bystrici, Filozofická fakulta: Katedra histórie. Školiteľ: PhDr. Rastislav Kožiak, PhD. Stupeň odbornej kvalifikácie: Bakalár, Banská Bystrica: FF UMB, 2014, 60 s.

Cieľom tejto práce je poskytnúť historický pohľad na cirkevný zbor v Lučenci na základe doteraz spracovanej literatúry, ale hlavne z poznatkov získaných štúdiom prameňov v seniorálnom a farskom archíve v Lučenci. Práca je časovo ohraničená počiatkami Novohradského seniorátu a vznikom cirkevného zboru až po rok 1918. Zameriava sa na udalosti celospoločenské aj lokálne, a postavy, ktoré ovplyvňovali život cirkevný aj spoločenský v meste. Hlavnými udalosťami sú vydanie Tolerančného patentu, revolúcia 1848-49 a s ním spojené vypálenie mesta. Súčasťou týchto dejín je evanjelický chrám, ktorému je tiež venovaná jedna kapitola.
Práca je postavená na priamej metóde výskumu a overovaní a syntéze faktov získaných z dobových dokumentov, čo je doplnené prácou s dostupnými knižnými zdrojmi a materiálmi zaoberajúcimi sa alebo súvisiace s danou témou.

Considered by many to be one of the most influential German Pietists, August Hermann Francke lived during a moment when an emphasis on conversion was beginning to produce small shifts in how the sacraments were defined-a harbinger of later, more dramatic changes to come in evangelical theology. In this book, Peter James Yoder uses Francke and his theology as a case study for the ecclesiological stirrings that led to the rise of evangelicalism and global Protestantism. Engaging extensively with Francke's manuscript sermons and writings, Yoder approaches Francke's life and religious thought through his theology of the sacraments. In doing so, Yoder delivers key insights into the structure of Francke's Pietist thought, providing a rich depiction of his conversion driven theology and how it shaped his views of the sacraments and the church. The first in-depth study of Francke's theology written for an English-speaking audience, this book supports recent scholarship in English that not only challenges long-held assumptions about Pietism but also argues for the role of Pietism's influence on the changing religious landscape of the eighteenth century. Through his examination of Francke's theology of the sacraments, Yoder presents a fresh view into the eighteenth-century ecclesiological developments that caused a rupture with the dogmas of the Reformation. Original and vital, this study will become the standard reference on Francke for American audiences and will influence scholarship on Lutheranism, Pietism, early modern German studies, and eighteenth-century history and religion.

216 pages | 6 x 9 | December isbn 978-0-271-08800-6 hardcover: $89. 95/£71. 95/€83.95 + sh Pietist, Moravian, and Anabaptist Studies Series Religious Studies/German Studies

This paper provides a detailed interpretation of a little-known yet extraordinary painting from the Montreal Museum of Fine Arts, Christ in a Landscape by Jan Swart van Groningen (ca. 1530–1540). This work is a perfect illustration of the importance of the popular Christian metaphor of the " Book of Nature " in early modern art, especially in the Reformed circles to which Swart likely belonged. Beyond offering an explanation for the presence of some strange aspects of the landscape (a snail, shells and colored pearls, unicorns, rocks with anthropomorphic features, etc.), the article explores the ways in which the elements of the landscape engaged the viewer in a hermeneutic process, a process of interpretation and reflection on the mysteries of nature and faith. The painting is a meditation on kenosis – the dual nature of Christ as both divine and human, and thus belonging to Nature just like the most insignificant of its creatures.

In this essay I argue that the Presbyterian minister and politician, John Dunmore Lang (1799-1878), was the central person in helping to establish urban German-speaking Lutheran  congregations in eastern Australia. These are Moreton Bay (Brisbane), Sydney and Melbourne.

Jochen Eber: The new scientific edition of the Lutheran Confessions, the Book of Concord (BSELK) 2014

The new scientific edition of the Lutheran Confessions after 84 years is a masterpiece primarily of the publisher, the Mainz professor Irene Dingel. Through restless and extensive research on the theological debates of the late Reformation she was predestined for this task. This 1712-page edition complies with the requirements of scientific research in the Book of Concord for several upcoming generations of students and researchers. Additional information from contemporary sources is supplied in two complementary volumes on approximately 1600 pages. Controversion will arise about the decision to print the Latin Apology of the Augsburg Confession according to Melanchthon’s revised 1531-version of the text and not the version given in the Latin edition of the Book of Concord (1584).

 Introduction to the Theological Studies  Global Church History  Historical Theology I Rationale:  This course is an investigation of the main theological issues, theologians, and religious movements from late Middle Ages to the 17 th century. It focuses on the most significant theological topics of the period, such as ecclesiology and soteriology; and on schools/movements, such as scholasticism, nominalism, Lutheranism, Radical Reformation, and Puritanism. The course ends with the emergence of Baptists, thus completing the two-semester long historical overview of theology from the first century up to that time. Course Goals and Objectives:  HC 3112 considers a crucial time-period in the Christian history, which has shaped our theological identity. We can understand Baptist movement(s), as well as contemporary theology, only if we understand what these presuppose.  It continues to investigate various theological topics that students have already countered in patristic and early medieval theology (HT I). Instructional Methods:  Seminar type of discussion of video-lectures and assigned readings. Students are evaluated on the basis of quizzes, two exams, and a book review. Course Requirements and Grading: 1. Reading and discussing the assigned readings (texts and lectures) (40% of the grade). 2. Pop-up Quizzes (10% of the grade). 3. Two Exams (each 20% of the grade). 4. Book review (10% of your grade).

Apologie und Vindicatio als Möglichkeiten der Positionierung im gelehrten Diskurs Herausgegeben von Michael Multhammer DE GRUYTER 120 -Guido Naschert 5 Der Begriff der ,Rettung' und die Bedeutung des ,Rettens' bei Breckling weist, wie sich zeigte, ein erhebliches Spektrum auf: Es reicht von konkreten Hilfeleis tungen, über die Rettung der ,unschuldig Verfolgten' vor den Nachstellungen der Obrigkeit bis zur publizistischen Rettung der eigenen Ehre und Unschuld, die sich nicht zuletzt in den Titeln der Druckschriften zu erkennen gibt. Im Falle Brecklings ist die Semantik des ,Rettens' geradezu omnipräsent und verbindet unterschiedliche Teile seines Werkes und Wrrkens. Die Interpretation der Druck-schriften und Wahrheitszeugenkataloge, die in der von der Forschung bereits akzentnierten Spannung von Kritik und Toleranz stehen, zeigt, dass ,Rettung' hier weniger eine gelehrte Textsorte als viebnebr eine ,pietistische' Praxis ist. Sie ist bei Breckling eng geknüpft an das Wahrheitszeugen-Konzept, was bedeutet, dass die Rettung verbunden ist mit der wertenden Zuschreibung von Zeugen schaft. Oftmals kann man sogar von einer Rettung durch Anerkennung als ,Wahr heitszeuge' sprechen. Wo Breckling zur Feder greift, schreibt er deswegen keine Apologien im gerichtsrhetorischen Sinne. Wohl hat er sich gelegentlich vor den Konsistorien zu verantworten, schreibt also Verantwortungsschriften, eine Gattung, für die noch keine Geschichte geschrieben worden ist. Statt sich vor den Gegnern zu rechtfer tigen, wählt Breckling die Strategie des Angriffs als bester Verteidigung. Dies ist Folge seiner Delegitimierung weltlicher und kirchlicher Gerichtsbarkeit gegen über dem göttlichen Gewissenstribunat Jn allen ihren Formen hängt die ,Rettung' schließlich eng mit der Konno tation ,großer Gefillu' zusammen, aus welcher der zu Rettende befreit werden muss; eine Konnotation, welche der bloßen Verteidigung fehlt. Erst die große Gefahr etwa des drohenden Weltgerichts führt zu der mit apokalyptischer Panik aufgeladenen Rettungsrhetorik. Auch die Rettung des Unschuldigen impliziert wesentlich die Gefahr durch seine Verfolger. Es ist diese semantische Aufladung der ,Rettung'. die der Textsorte später noch ihren Bedeutungsraum sichert. 's 1689 Defensions-Schri{t and the attack of Pietism lts printing carne wiihout bis ,.knowledge or desire". So attestedAugust Hermann Franclee concerning the publication ofhis Apologia oder Defensions-Schrift an den Kurfürsten von Stfchsen.' Wbeiher or not Francke intended it for a public audi ence, the written defense quickly went from a private document submitted to the elector in 1689 to a public witness of the early arguments made by Pietists in defense of their growing movement.' It also sigualed the beginnin g of Francke's influence. He would go on from Leipzig to establish bis well-known Stiftungen in Halle, where he would propagate Pietist doctrines through a number of networks involving education, missions, and book printing, to name a few. Nevertheless, the aggressive nature of Francke's Defensions-Schrift established him as an early

Szerkesztette FORGÓ ANDRÁS és KULCSÁR KRISZTINA publikationen der ungarischen geschichtsforschung in wien bd. xvi. "DIE HABSBURGISCHE VARIANTE DES AUFGEKLÄRTEN ABSOLUTISMUS" BEITRÄGE ZUR MITREGENTSCHAFT JOSEPHS II., 1765-1780 publikationen der ungarischen geschichtsforschung in wien bd. xvi.

What is theology? How is it related to personal faith and pastoral practice? How does one go about studying theology? This book explores how one prominent Lutheran theologian, Johann Gerhard (1582-1637), addressed these enduring questions at the beginning of the ‘Age of Orthodoxy’ during a time of tension between those who viewed theology as personal piety and those who considered it an academic discipline. This makes his understanding of theology rather insightful and quite unique. Fluegge closely examines a wide variety of Gerhard’s writings and proposes a more nuanced understanding of this important theologian’s transitional concept of theology and its connection to other aspects of life. Throughout one gains a deeper appreciation for this often neglected period of Christianity.

During 2017, churches with roots in the 16th century Reformation look back at five centuries of reformed Christianity. Much attention is given to important leaders of the Reformation such as Luther and Calvin. However, there are many forgotten ‘heroes’ who will receive no accolades, nor will they be mentioned in any publication. In this ontribution the author tells the story of dr Johannes Dreyer, the forgotten reformer of Herford in Westphalia (Germany). After giving some biographical and contextual information, Dreyer’s church order, which was published in 1534 in Wittenberg, is discussed in terms of language, structure and theological content. The conclusion is reached that the implementation of new church orders were an integral part of the reformation process as well as applying reformed doctrine to the practical situation of churches.

Gravmaeler for en hedengangen menighed Køge St. Nicolai Kirke 1500-1800 "See, om tu och skiöna kan, Hwem här war én rijker man, Hwem war Dräng och hwem war Kung, Hwem war gammal, hwem war Ung. Hwem här moste tiggia gåå, Och oft baak om Dören ståå." (Skånsk gravdigt 1641 af Lars Wivallius over Erich Roth, citeret efter Curt Wallin 1951, 285.) Kronologisk oversigt Den sidste begravelse i Køge Kirkes gulv indtraf -efter klokker og kordegn Peter Emil Beckers optegnelser -da provst Køhlers blev nedsat "under Kantorens Plads" oppe i kirkens kor i 1804. To yngre sten tilhørte efter alt at dømme to aegtepar, der havde forberedt deres sidste hvilested i så god tid, at forbudet, udstedt i år 1800 med ikrafttraeden 1805 snød dem. En indskrift som "Her under hviler..." og dødsåret 1819 skal derfor ikke tages helt bogstaveligt. Typologisk må major Juel og hustrus "ligsten" vaere blevet fremstillet allerede i slutningen af det 18.årh. Stenen blev så siden udnyttet som "mindeplade" i gulvet, mens borgmester Christian Crell ( †1814) og hustrus "ligsten" endte oppe på vaeggen. Gravlaeggelsernes begyndelse er vanskeligere at fastslå end dens afslutning, men den aeldste bevarede gravsten over Cecilie Caroli (Karlsdatter) stammer nok fra kirken og er i Danmarks Kirker (1944) anslået til tidsrummet 1300-1350. Den blev fundet itubrudt uden for kirken og nu er opsat på en vaeg i tårnets forhal, som er det første rum kirkens besøgende traeder ind i idag . Adgangen til kirken har skiftet gennem tiden. Flere af kirkens sidebygninger har vaeret benaevnt "våbenhuse", bl.a. et nu forsvundet syd for kirken, der blev revet ned i 1867. De aeldste synlige bygningsrester stammer allerede fra slutningen af 1200årene, mens tårnet blev tilføjet senere, måske i 1324, som både arkitektur og overlevering peger på. Derfor kan der godt have vaeret tidligere gravlaeggelser end Cecilie Karldatters.

The present paper explores the repression of Lutheran and evangelical theological writings and bibles in the Habsburg Low Countries during the 1520s, in the aftermath of the Edict of Worms. The way in which different jurisdictions dealt with a work entitled “Summa der Godliker Scrifturen” (“The Sum of the Holy Scripture”) provides material for a comparative analysis of techniques of repression. This paper also examines the rise of predecessors of the Index of Forbidden Books, and provides a facsimile of a previously unknown such list, the earliest yet identified, promulgated in the diocese of Vienna in 1528.
The first appendix identifies the mysterious “Ioannes Zel” censored in the 1529 Brussels proto-index as the Antwerp printer Jan van Ghelen.
A second appendix provides the first accurate and comprehensive bibliography of the editions of the “Summa der Godliker Scrifturen,” including recently recovered photographs of the title page and colophon of an edition of which the last known copy was destroyed during WWII.

Preview of my paper due to be published in 2017 together with the other papers of the 2016 autum meeting of the Luther-Akademie Sondershausen-Ratzeburg (www.luther-akademie.de).

On the example of his interpretation of the eucharistic perikopes 1 Corinthians 11 and Matthew 26, the paper explores Melanchthon's relationship to medieval exegesis.

This study complicates one part of the scholarly legend that Gottlob Christian Storr infused the Kantian letter with an Orthodox spirit. In §§17-18 of his DC, Storr positions Immanuel Kant’s physico-theological and moral arguments for rational belief in God within an argument for the divine authority of Scripture—on which he suggests the reliability of the book’s dogmatic statements rest. By foregrounding some versions of Kant’s arguments (while hiding others) and by illegitimately drawing biblical-theological conclusions from transcendental and limited-speculative premises, the scholarly story goes, Storr made it seem as if Lutheran Orthodoxy follows from Kant’s arguments for rational belief in God. I argue rather that Storr put Kant’s arguments in the mouth of reason—construed as a figure in a traditional Lutheran story of transformation. In this story—told from a post-transformation perspective—reason’s awareness of God is both transformed by an encounter with Word and it is a placeholder that makes a comparison between ‘pre’ and ‘post’ transformation visible. In this encounter with Word, reason comes to trust that the God who is able to help is also willing to help, and to trust that the God who reveals his willingness to help is also the divine Author of Scripture. Because Kant’s arguments—on Kant’s own terms—concern only reason’s Because Kant’s arguments—on Kant’s own terms—concern only reason’s rational belief in a God who is able to see the secrets of our hearts and are cognitive symbolic, Storr is able (while keeping within the bounds of the Lutheran dogmatics genre) to (re)present them as symbolic summaries of Scripture (i.e., as dogmatic statements) that harmonize neatly with reason’s self-understanding. Storr does not cherry-pick the Kantian words that support his cause, but exploits the compatibility of Kant’s heuristic language with the Lutheran heuristic. And he does not cast methodological rigor aside so much as he incorporates Kant’s arguments into a Lutheran rule for hierarchically combining human- relative modes of argumentation and measures of reliability with divine or Scripture- relative modes and measures. While he owes much to sixteenth-century thinking, Storr answers a pressing question of the late eighteenth-century: how to reliably bring together multiple modes of argumentation and measures of reliability.

In spite of the countless criticisms against the concept of Secularisation so far, each attempt in this direction remains parasitical to the Secularisation itself, in as much as it presents itself as a negation of it (Olivetti, 1992). Although the autonomy of the Modern Age is not being questioned, to what extent the History of Early Modern Philosophy is as much as philosophically as theologically characterised should be remarked. To underline this perspective, as developing in my PhD research hypothesis, my aim here is to sketch some elements pertaining the co-implication between Historiography as memorial (Eucharistical) practice and personal (Confessional) identity, in such a theologically-oriented context as the Lutheran Wittenberg in 1520-21 was. My purpose is to undertake an analysis of Luther’s historical over-interpretation in Ad librum eximii Magistri Nostri, Magistri Ambrosii Catharini [...] responsio (1521, WA7,705, ff.). In this short pamphlet, Luther, identifying the papacy as Antichrist (see WABr1,270 too) and opposing his own concept of veritas to the antichristical concept of auctoritas, legitimates de jure a condition existing de facto, and, mutually, moving back to a memorial re-activation of some apocalyptical figures through the tread of Dan 8, legitimates his own identity as persona, whose emergence is rooted in such criticising memorial process. Through this leitmotiv I hope to clarify to what extent some underlying (hyper-)theological parameters, far from being a neutral element in analysing the Modern Age and its peculiar representation models, characterise the reception of some broader concepts.

The Paper presents a short summary of my doctoral dissertation on "Das reformatorische Erbe unter den Palaestinensern" and deals with the history of Protestant (mainly German) missionary efforts in Palestine from 1839-1959 including the major efforts done today by the ELCJHL

Although neither pericopae is part of the Revised Common Lectionary, their echoes can be seen within Lutheran liturgy in two specific services – baptism and confirmation. The two-step methods that helped both the deaf man and the blind man become examples of the traits needed for true discipleship can be seen in the Lutheran sacrament of baptism and its practice of confirmation.

[Ideo sperandum est eum abbreviaturum tempus. Some remarks on (pseudo)science and apocalyptical claims in Luther’s ambiguous position concerning the computation od the End of the Time]
A form of erudition in the 16th Century concerns the various attempts to compute the End of the Time, with particular emphasis on astrological topics. Well known in Luther’s entourage is Melanchthon’s interest in such field. Luther’s polemic against such kind of superstition (“pseudoscience”, cf. WATi 2, Nr. 2413a; WATi 2, Nr. 2730a) provides on the one hand a confessional basis for a (Gnesio)lutheran form of Demonology, on the other hand legitimates a proper Lutheran apocalyptical, or rather kenotical hermeneutical key for the outward appearance as a whole. But in Luther’s own apocalyptical outline, some theologically relevant contraddictions (cf. WATi 2 Nr. 2439; WATi 2, Nr. 1335 and 2441; WA 44,377,11) lead to different interpretations of his position concerning ‘Signs’.
Through the guideline of some Luther’s ‘informal’ ipsissima verba concerning such topic in the so- called Tischreden — WATi 1, Nr. 17; WATi 2, Nr. 3520; WATi 3, Nr. 3332; WATi 1, Nr. 1026; WATi 1, Nr. 678; WATi 5, Nr. 5573; WA 42, 34b, 5-17; WA 10 I. 2, 108, 1-18; WATi 1, Nr. 678; 5, Nr. 5989; WABr 2,367,14f.; 6,381,9ff.; WATi 1, Nr. 855; WATi 5, Nr. 6251; WATi 5, Nr. 5734 —, my aim here is to shortly sketch such contraddiction, in the attempt to trace back its theological roots, and so to identify some recurring patterns in a broader sense, affecting not only Luther’s own theological position, but rather the debate between Gnesiolutheran and Philippist in subsequent years. The background hypothesis is that in Luther’s polemic against Astrology as “pseudoscience” a huge role is played by a kind of pseudo-scientifical, anti-aristotelical argumentation, whose (implicit) roots are to trace back in Luther’s peculiar way to understand the christological Doctrine of the so-called communicatio idiomatum and the Divine Presence as its unavoidable counterpart.
This kind of ‘Presence’ allowing an over-interpretation of the Signs of the End of the Time as the only proper Divine Signs in the sense of a ‘hermeneutical circle’ between reality (‘real Signs’ as fulfillment of the prophecy) and authoritative sources (as Signs to be fulfilled within the reality itself),
leads to a rejection of the possibility of a ‘readable’ appearance beside the Divine Signs, being such Sings unavoidably apocalyptical Signs. Such implicit petitio principii in Luther’s production, deeply linked to the christological-eschatological core of his theology as a whole, becomes a peculiar form of identification of the Gnesiolutheran group, grounding the pride of a self-legitimation as apocalyptical figure, therefore – due to the impossibility of a theological-political legitimation of such apocalyptical claim, intending each theological-political kind of institution as antichristical products – to be identified as the only proper ‘Lutheran’ group.

Zborník medzinárodnej vedeckej konferencie Univerzity J. Selyeho -2015 "Inovácia a kreativita vo vzdelávaní a vede" Sekcie teologických a humanitných vied 2015 A komáromi Selye János Egyetem 2015-ös Nemzetközi Tudományos Konferenciájának tanulmánykötete "Innováció és kreativitás az oktatásban és a tudományban" Teológiai-és Humántudományi szekciók Zborník medzinárodnej vedeckej konferencie Univerzity J. Selyeho -2015 "Inovácia a kreativita vo vzdelávaní a vede" Sekcie teologických a humanitných vied Komárno, 16.-17. september 2015 A Selye János Egyetem 2015-ös "Innováció és kreativitás az oktatásban és a tudományban" Nemzetközi Tudományos Konferenciájának tanulmánykötete Teológiai-és Humántudományi szekciók Komárom, 2015. szeptember 16-17.

Pastor, professor, and cantor Nikolaus Selnecker (1530-92) is best acclaimed for his contributing role in the Formula of Concord, in addition to championing late-Reformation hymnody preceding Philipp Nicolai and Paul Gerhardt.  Though he appears to play a "supporting role" to the bombastic Lutheran personalities of Jakob Andreae and Martin Chemnitz, his diplomatic aplomb provided a conciliatory force between the Philippists and the Flacians (Gnesio-Lutherans). 
Along with other fellow theologian-musicians of his day, Selnecker was instrumental in cultivating a Lutheran "de tempore" hymn cycle.  Patterned after the Latin tradition of propers and gradual texts, the de tempore or Chief Hymn illustrated the Gospel pericope in song. This tradition forms the basis for J.S. Bach's Orgelbüchlein, among other textual and musical cycles.  Selnecker's hymn plan provides a wellspring for the concept of Lutheran Kernlieder ("core hymns"), the presence of which identified an orthodox Lutheran hymnal in 19th-century America.