scholarly journals European Influences: Local Solutions The Pulpit Altar as a Means of Expression

2017 ◽  
Vol 48 (1) ◽  
pp. 17-22
Author(s):  
Béla László Harmati
Keyword(s):  
19Th Century ◽  
Interior Design ◽  
Internal Space ◽  
Lutheran Church ◽  
National Differences ◽  
Local Specifications ◽  
Local Solutions ◽  
Evangelical Lutheran Church ◽  
The 19Th Century ◽  
Evangelical Lutheran

In the Evangelical-Lutheran Church, the use of pulpit altars has never been obligatory or exclusive. However, the importance of the cult centre in the increasingly uniform internal space as a principle of interior design brought this form into life; one that is exclusively characteristic of the Evangelical-Lutheran Church. In Hungary, pulpit altars were built from the time of the Edict of Tolerance (1781) until the end of the 19th century. In their form, they were mostly to local specifications and options, which played an important role over and above the strong Western European influences. In the evolution of the typology, it is not only the interaction between the Catholic and Reformed elements that can be pinpointed but also the national differences so characteristic within the Evangelical-Lutheran Church.The Slovak, German and Hungarian speaking Lutheran communities, with their diversified and unique relationships, had enriched the forms used in church furnishing in Hungary; this can best be seen in the pulpit altars constructed in the same period.

“To Avoid Ethnic Hatred to Local Finns”: Organization of Spiritual Charity of Lutherans of Yenisei Province in the Second Half of the 19th Century

2021 ◽  
pp. 186-190
Author(s):  
Denis Yu. Khomenko ◽  
◽  
Keyword(s):  
19Th Century ◽  
Spiritual Needs ◽  
Baltic States ◽  
Finnish Population ◽  
Lutheran Church ◽  
The Creation ◽  
The Baltic ◽  
Evangelical Lutheran Church ◽  
The 19Th Century ◽  
Evangelical Lutheran

In the article, the author researches the creation in 1863 and reorganization in the early 1880s of the Lutheran parish in Yenisei Province. Until the end of the 19th century, the Lutheran population of the region was mainly replenished due to criminal exile. The exiled were placed in three colonies purposely established in the 1850s in the south of the province: Verkhniy Suetuk, Nizhnyaya Bulanka, Verkhnyaya Bulanka. Finns and Estonians lived in the first, Estonians in the second, and Latvians and Germans in the third. The author draws attention to the fact that this demarcation of the Lutheran population on a national basis was an initiative of the exiled themselves. The author identified the actors who participated in the creation and reorganization of the parishes: the administration of the Evangelical Lutheran Church of Russia, the authorities of the autonomous Grand Duchy of Finland, the central imperial authorities, Siberian authorities, the population of the Lutheran colonies of Yenisei Province, the public in the Baltic states and Finland. Finnish authorities advocated the creation of a national parish, only for the Finnish population. Other actors proposed to organize a territorial parish for all Lutherans of the province. The second approach prevailed in 1863: the Lutheran pastor appointed to Verkhniy Suetuk was to guide all Lutherans of Yenisei Province. At the turn of the 1880s, the incapacity of this system became clear: residents of Verkhnyaya Bulanka and Nizhnyaya Bulanka were virtually without the care of a pastor because the latter did not know the languages of their inhabitants (Latvian and Estonian), and they did not know Finnish. This situation led to the revision of the decree of 1863, which resulted in decisions to transfer the center of the parish to Nizhnyaya Bulanka, to impose an obligation of knowing Estonian and Latvian on the future pastor, and to create a new parish with the center in Omsk exclusively for the Finnish population. The author suggests calling this Lutheran parish extraterritorially national because, on the one hand, it was intended only for the Finnish population; on the other, its territory did not coincide with any administrative-territorial formation in Siberia. Besides state structures, the population of the colonies and inhabitants of the Baltic states, who raised money to organize a new parish, participated in the reorganization of the spiritual life of Lutherans in the late 1870s. The Finnish public's participation was not direct; however, the author of the article cites facts of organizing assistance to Siberian Finns from their compatriots. The author evaluates the system created as a result of the reorganization as effective: despite a number of conflict situations between the parishioners of the two parishes, the question of its reform was not raised. The author evaluates the imperial policy regarding the Lutheran population of Yenisei Province (of both Siberian and central authorities, as well as the administration of the Evangelical Lutheran Church) as flexible, able to take into account spiritual needs.

Martin Luther in Denmark

2017 ◽  
Author(s):  
Niels Henrik Gregersen
Keyword(s):  
World War Ii ◽  
Catholic Church ◽  
Martin Luther ◽  
Roman Catholic Church ◽  
Lutheran Church ◽  
The Reformation ◽  
Two Kingdoms ◽  
Evangelical Lutheran Church ◽  
The 19Th Century ◽  
Evangelical Lutheran

In Denmark, Martin Luther was initially seen as a humanist reformer on a par with other humanists, but during the 1520s he increasingly became a divisive figure separating those wanting only to reform the Roman Catholic church from within, and those working for a break with Rome. Ways of understanding Luther differed widely within the evangelical camp too. Early “Lutherans” in Denmark, such as Hans Tausen and the drafters of the Confessio Hafniensis of 1530, presented legalistic and spiritualistic elements. In 1536, however, King Christian III announced the Reformation of Denmark, using robust Wittenberg theologians such as Johann Bugenhagen and Peder Palladius to reform the church, the university, and the society at large. Since then Denmark has been an unusually homogeneous Lutheran country, compared to Lutheran areas of Germany in the 17th and 18th centuries, including Luther’s own Sachsen. Yet Danish views of Luther have changed significantly over the centuries, especially after the national awakening in the 19th century. Thereafter, Luther was seen as a church father, though also as a somewhat remote figure. In 20th-century theology, N. F. S. Grundtvig and Søren Kierkegaard served as mediating figures between premodern Lutheranism and contemporary theology. After World War II, the Reformation is still widely regarded as formative for Danish history, albeit in combination with other inspirations. A secular mindset grew stronger both within and outside the Evangelical-Lutheran Church, with some promoting a liberalist interpretation of Luther’s two-kingdoms doctrine, and others challenging the Evangelical-Lutheran Church’s status as the “People’s Church.” By January 1, 2016, 76.9 percent of the Danish population were tax-paying members of the Evangelical-Lutheran Church in Denmark.

scholarly journals Revivalist movements and religious contracultures in Finland

1975 ◽  
Vol 7 ◽  
pp. 92-122 ◽  
Author(s):  
Juha Pentikäinen
Keyword(s):  
19Th Century ◽  
18Th Century ◽  
Transitional Period ◽  
Religious Movements ◽  
Lutheran Church ◽  
Additional Support ◽  
Evangelical Lutheran Church ◽  
The 19Th Century ◽  
To Receive ◽  
Second World

The religious behavior of the Finns has usually been characterised as an extremely static phenomenon which is further colored by a strong ecclesiastical tradition. This may be seen in that over 92 % of the Finnish population belongs to the Evangelical-Lutheran Church and that the largest religious movements function within this church. This conception seems to receive additional support by the fact that, with the exception of the most recent neo-pietism (uuspietismi) organised during the period of the second world war, the main revivalist movements functioning within the church are more than a century old: Knee-praying (rukoilevaisuus) from the 18th century, Revivalism (herännäisyys) from the transitional period between the 18th and 19th century, Lestadianism (lestadiolaisuus) and Evangialism (evankelisuus) from the middle of the 19th century.

What Happens in a Youth Community of Learning When Mobile Technology Is Implemented? The Case of a Finnish Evangelical-Lutheran Church Confirmation Training

2017 ◽  
Vol 21 (2) ◽  
Author(s):  
Eveliina Ojala
Keyword(s):  
Social Media ◽  
Mobile Technology ◽  
Research Area ◽  
New Ways Of Working ◽  
Lutheran Church ◽  
Community Of Learning ◽  
Actual Use ◽  
Evangelical Lutheran Church ◽  
Youth Community ◽  
Evangelical Lutheran

AbstractThe aim of this article is to discuss confirmation training from the perspective of mobile technology and social media. Previous research has focused on comparing confirmation training practices implemented in different Lutheran Churches. This article contributes to this research area by providing a new viewpoint to the discussion. Results indicate that (1) workers, in particular, received new ways of working with enthusiasm, (2) but the actual use of mobile devices and social media like Facebook proved to be low and not innovative, and (3) mobile technology cannot be integrated into confirmation training until new content and methods that are meaningful to young people have been developed.

God is Doing a New Thing in the ELCA: Trends from the FACT Data

2021 ◽  
Vol 78 (3) ◽  
pp. 256-266
Author(s):  
Deborah L. Coe ◽  
Brad Petersen
Keyword(s):  
Well Being ◽  
The United States ◽  
Faith Communities ◽  
Congregational Studies ◽  
Lutheran Church ◽  
The Past ◽  
Evangelical Lutheran Church ◽  
Protestant Denominations ◽  
Evangelical Lutheran ◽  
The Church

For decades, mainline Protestant denominations in the United States have experienced steady membership declines. The Evangelical Lutheran Church in America (ELCA) is no different, and our research team has been exploring this topic for years. Faith Communities Today (FACT) is an interfaith project consisting of a series of surveys conducted by the Cooperative Congregational Studies Partnership, of which the ELCA is a long-standing member. In this article, we examine data collected from the three decennial FACT surveys to discern where, despite declining membership, God is, to quote the prophet Isaiah, “doing a new thing.” We find that over the past twenty years, the typical ELCA congregation has had a gradually increasing: sense of vitality, belief that it is financially healthy, desire to become more diverse, willingness to call women to serve as pastors, openness to change, and clarity of mission and purpose. Because there are multiple possible explanations for these positive trends, we recommend approaching such trend lines cautiously, viewing them through a critical-thinking lens. Even though there is an increased perception of congregational well-being, overall finances and the number of people involved in the church continue to decline. There is still much work to be done.

scholarly journals INTERVIEW WITH DIETRICH BRAUER, ARCHBISHOP OF THE EVANGELICAL-LUTHERAN CHURCH OF RUSSIA

2020 ◽  
Vol 16 (4) ◽  
pp. 10-18
Author(s):  
Maria A. Burganova ◽  
Dietrich Brauer
Keyword(s):  
Federal Republic ◽  
Russian Federation ◽  
Federal Republic Of Germany ◽  
Lutheran Church ◽  
Religious Associations ◽  
The Russian Federation ◽  
Evangelical Lutheran Church ◽  
Evangelical Lutheran

The journal traditionally opens with an academic interview. In this issue, we present Dietrich Brauer, Archbishop of the Evangelical-Lutheran Church of Russia, member of the Council for Interaction with Religious Associations under the President of the Russian Federation, chevalier of the Order of Merit of the Federal Republic of Germany, who kindly agreed to answer questions from Maria Burganova, the Editor in chief of The Burganov House. The Space of Culture journal.

scholarly journals Ny arkitektur for nordmenn i Iowa. Arkitekt C.H. Griese, Luther College og kirker i 1860-årene

Nordlit ◽  
2015 ◽  
pp. 31
Author(s):  
Jens Christian Eldal
Keyword(s):  
Small Town ◽  
Colleges And Universities ◽  
Upper Midwest ◽  
Lutheran Church ◽  
Building Facade ◽  
Stylistic Elements ◽  
The Us ◽  
Luther College ◽  
Evangelical Lutheran Church ◽  
Evangelical Lutheran

<p>The Norwegian Evangelical-Lutheran Church in America decided in 1861 to build their first college close to the western frontier of The Upper Midwest. The site chosen was a bluff above Upper Iowa River, highly visible from Decorah, a small town founded only 12 years earlier, few years after the first settlers arrived. The college building became a relatively vast structure erected between 1862 and 1865, completed to its originally planned symmetrical composition in 1874. The building style and its composition were common among American colleges and universities further east in the US. It is also demonstrated how the Luther College building façade in composition and detailing shows clear influences from a specific German building. This particular building has been designated as especially typical of the German <em>Rundbogenstil</em> (<em>S</em>tyle of the Rounded Arch) with its great mix of various stylistic elements.</p><p>The architect was known as C. H. Griese from Cleveland, Ohio. He is identified as Charles Henry Griese (1821–1909), who immigrated from Germany about 1850 and was known as a mason and contractor, from now on also as an architect. In 1869, Griese also designed the three Norwegian Lutheran churches of Washington Prairie, Stavanger and Glenwood in rural Decorah. They represented a Neo Gothic style which was new to the area, and had an evident architectural character contrasting the more ordinary vernacular churches in the area. They signify a change of style and, like the college building, they demonstrate architectural ambitions new to these Norwegians, giving insight also into the general architectural and vernacular development in the area.</p>

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