Thesis (Th. M.)--Dallas Theological Seminary, 2006. / Includes bibliographical references (leaves [45]-49).

The purpose of this essay is to analyse and compare pneumatology in Eftertanke in Kyrkans Tidning, in a Swedish evangelical Lutheran context, with pneumatology in Luthers Small Catechism and Luther's Large Catechism. Through a descriptive, inductive and hermenutical approach the essay intends to answer two main questions regarding how these sources 1) describe the character features and 2) the function of the Spirit.  The conclusions of this essay show that the character features of the Spirit in Eftertanke differ from the catechisms in describing the Spirit with words connected to nature and life, while the catechisms only describe the Spirit as holy. The discussion that follows implies that the Spirit in the catechisms is depicted as more personal whereas Eftertanke depicts the Spirit more as an impersonal force. There are similarities in how both the catechisms and Eftertanke depict a dialectic relationship between human beings and the Spirit. However, they differ in function: in Eftertanke the Spirit is foremost a giver of life and a creator of positive emotions as well as a giver of guidance, while in the catechisms the Spirit is foremost a sanctifier. There are also dissimilarities in how the catechisms emphasize that the Spirit works through the word, the church and the sacraments, while this is barely mentioned in Eftertanke. Eftertanke on the other hand emphasizes a more panentheistic function of the Spirit in the world.

<p>This dissertation lays the groundwork for a reevaluation of early Protestant understandings of salvation in the sixteenth century by tracing the emergence of the confessional formulation of the doctrine of justification by faith from the perspective of the history of biblical interpretation. In the Introduction, the author argues that the diversity of first-generation evangelical and Protestant teaching on justification has been widely underestimated. Through a close comparison of first- and second-generation confessional statements in the Reformation period, the author seeks to establish that consensus on this issue developed slowly over the course over a period of roughly thirty years, from the adoption of a common rhetoric of dissent aimed at critiquing the regnant Catholic orthopraxy of salvation in the 1520's and 1530's, to the emergence of a common theological culture in the 1540's and beyond. With the emergence of this new theological culture, an increasingly precise set of definitions were employed, not only to explicate the new Protestant gospel more fully, but also to highlight areas of divergence with traditional Catholic teaching.</p> <p> With this groundwork in place, the author then examines the development of several key concepts in the emergence of the confessional doctrine of justification through the lens of biblical interpretation. Focusing on two highly contested chapters in Paul's epistle to the Romans, the author demonstrates that early evangelical and Protestant biblical exegesis varied widely in its aims, motivations, and in its appropriation of patristic and medieval interpretations. Chapter 1 consists of a survey of pre-Reformation exegesis of the first half of Rom 2, and the author demonstrates that this text had traditionally been interpreted as pointing to an eschatological final judgment in which the Christian would be declared righteous (i.e., "justified") in accord with, but not directly on the basis of, a life of good deeds. In Chapter 2, the author demonstrates that early evangelical exegetes broke away from this consensus, but did so slowly. Several early Protestant interpreters continued, throughout the 1520's and 1530's, to view this text within a traditional frame of interpretation supplied by Origen and Augustine, and only with Philipp Melanchthon's development of a rhetorical-critical approach to the text were Protestants able to overcome the traditional reading and so neutralize the first half of Rom 2 as a barrier to the emerging doctrine of justification by faith alone.</p> <p> Chapters 3, 4, and 5 all deal with the reception history of what is arguably the central text in the Reformation debates concerning justification by faith, Rom 3. Chapter 3 turns once more to patristic and medieval interpretation, and here it is argued that that two major strands of interpretation dominated pre-Reformation exegesis. A "minority view" contrasted justification with works of the ceremonial law, arguing that Paul's assertion of justification "apart from works of the law" was aimed at highlighting the insufficiency of the Jewish ceremonial law in contrast with the sacraments of the Catholic church. In contrast with this view, the "majority view" (arising again from Origen and Augustine) argued that the contrast was properly viewed as one between justification and works of the moral law, thus throwing into sharp relief the problem of justification in relation to good works. This tradition generally followed Augustine in drawing a contrast between works of the law performed prior to, and following upon, the initiation of justification as a life-long process of transformation by grace, but at the same time insisted that this process ultimately issued in the believer fulfilling the demands of the moral law. In Chapter 4, I turn to Luther's early exegesis of Rom 3, as seen in his lectures from 1515. In contrast with Luther's own description of his "Reformation breakthrough" later in life, I argue that Luther did not arrive at his new understanding of justification in a flash of inspiration inspired by Augustine; rather, his early treatment of Romans is unimpeachably Catholic and unmistakably Augustinian, although there are indications even in this early work that Luther is not entirely satisfied with Augustine's view. In Chapter 5, I consider the ways in which Luther's followers develop his critique of the Augustinian reading of justification in the first generation of the Reformation. Throughout this period, it was unclear whether Protestant exegesis of Paul would resolve itself into a repristinization of patristic theology, inspired in large part by Augustine, or whether it would develop into something genuinely new. The key turning point, I argue, came in the early 1530's with Melanchthon's rejection of Augustine's transformative model of justification, and his adoption in its place of a strictly forensic construal of Paul's key terms. Many of Melanchthon's fellow reformers continued to operate within an Augustinian framework, however as Melanchthon's terms passed into wider acceptance in Protestant exegesis, it became increasingly apparent that the Protestant reading of Paul could not ultimately be reconciled with patristic accounts of justification.</p> / Dissertation

Diss.--Philosophy--Pittsburgh (Pa.), 2001. / 2 tomes en 1 volume. Contient les transcriptions des propres et des repons (t.2). Bibliogr. p. 395-408.

Thesis (Ph. D.)--Duke University, 2008. / Includes bibliographical references (leaves 430-461).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2003. / Vita. Includes abstract. Includes bibliographical references (leaves 185-194).

Obwohl das Reformationsdrama per definitionem die Reformation der christlichen Kirche voraussetzt und damit als neue Gattung unter gewandelten gesellschaftlichen Bedingungen firmiert, steht es doch stofflich wie formal in einer langen Tradition, die zumindest in Versatzstücken darin präsent sein dürfte. Gerade das sächsische Reformationsdrama hebt sich von den anderen Reformationsdramen andere Regionen durch seinen gemäßigten Ton ab. Durch seine moral-didaktischen Bemühungen bildet es einen Gegenpol zu den teilweise recht polemischen Kampfstücken, wie sie z.B. in der schweizerischen Frühphase zu finden sind. Beachtenswert für den sächsischen Raum ist auch das Faktum, dass hier die meisten Verfasser in enger Verbindung mit Wittenberg standen und zumindest zeitweise pädagogisch wirksam waren. So bilden sie einerseits einen Gegensatz zur Handwerkerdichtung Nürnbergs und erlauben anderseits eine genauere Untersuchung der Aufführung- und Wirkungsgeschichte, wurden sie doch (fast) alle für eine konkrete Aufführungssituation geschrieben.

The purpose of the treatise is to provide the first modern edition of one of Telemann's “Lutheran masses” and a discussion of the work in its historical, stylistic, and liturgical context. In his lifetime, Georg Philipp Telemann (1681-1767) was one of Germany’s, if not Europe’s, most famous and most prolific composers. Though many of Telemann’s works were published by him, many are today assumed lost or remain unknown. Presented here, for the first time, is a performing edition of one of Telemann’s missae breves based on the Lutheran chorale melody Christ lag in Todesbanden. This setting is one of five in a manuscript collection in the library of the Koninklijk Conservatorium Brussel (Royal Conservatory, Brussels). Chapter One presents a survey of Telemann’s life and career, church music, and historical reception, both in his day and to the present. Because this mass setting resulted from the reform movement of Martin Luther, Chapter Two addresses the role of the mass in the Lutheran liturgy. Included in this chapter is a discussion of some of the elements Luther retained from the Roman liturgy and some of those elements which he discarded or changed, namely those elements which relate to the use of music in the liturgy. Unlike his fellow reformers Jean Calvin and Ulrich Zwingli, Luther was a lover of music and gave a prominent position to music in his new liturgy. Chapter Three focuses on the importance of music in the Lutheran liturgy, especially the significance of the chorale. Chapter Four presents the chorale melody and the manner in which Telemann employed it in this mass setting. There is also a discussion of performance considerations and suggestions. The score of the edition is included as Appendix A. / text

Anlässlich der Lutherdekade 2008-2017 zeigt die Sächsische Landesbibliothek – Staats- und Universitätsbibliothek Dresden (SLUB) im Themenjahr „Reformation und Musik“ vom 23. September 2012 bis 2. Februar 2013 im Buchmuseum und in der Galerie am Lesesaal die Ausstellung „Luthers Lieder“. Diese würdigt die Verdienste Martin Luthers um die Neugestaltung des evangelischen Gottesdienstes und die Einführung des Gemeindegesanges, der seinen Platz gleichberechtigt neben Wortverkündigung und Gebet fand. Die Ausstellung in der SLUB will mit Erst- und Frühdrucken von Gesangbüchern und Gottesdienstordnungen aus ihren eigenen Beständen das Wirken des Reformators als Liederdichter verdeutlichen. Dazu gehören aktuelle Zeit- und Bekenntnislieder, Psalm- und Bibellieder, Lieder zu den kirchlichen Festen, katechetische Lehrlieder zum Gebrauch in der Familie und in der Schule sowie Übersetzungen von lateinischen Hymnen und anderen liturgischen Gesängen. Die Ausstellung entstand in Zusammenarbeit mit dem Evangelisch-Lutherischen Landeskirchenamt Sachsens, das die Exposition gemeinsam mit anderen kirchlichen Institutionen durch Leihgaben unterstützte.

The focus of the present research is to examine Johann Sebastian Bach's (1685-1750) use of augmented sixth chords in the Symbolum Nicenum portion of his Mass in B Minor, BWV 232, as structural and theological unifying factors. Previous scholarly research has focused on other composers' settings of the Crucifixus text and detailed the conventions of chromatic harmony that many have incorporated in their works. Analysis of Bach's works dealing with Christ's crucifixion indicates that Bach was aware of both the augmented sixth chord and the conventions such a chord provided in service of Affekt. Further investigation of Bach's placement of these augmented sixth chords in the Symbolum Nicenum suggests that he intended to emphasize specific theological arguments presented in Martin Luther's (1483-1546) Ein Sermon von der Betrachtung des heiligen Leidens Christi ("A Sermon of Meditation on Christ's Holy Passion") written in 1519. In analyzing J.S. Bach's usage of augmented sixth chords in the Symbolum Nicenum, one recognizes his use of this sonority in service of Affekt for Christ's crucifixion related to Lutheran Passion theology.