Martin Luther and Preaching

Author(s):  
Steve Paulson ◽  
Chris Croghan

The profound impact of Martin Luther’s theological confession is well documented. What is not as thoroughly explored is Luther’s understanding of the function of preaching, which both rooted his reformational breakthrough and drove the Reformation thereafter. Luther’s simple assertion—instead of the pope, there stands a sermon—resulted in a revolution that impacted all facets of 16th-century life. Luther’s simple assertion concerning proclamation deconstructed a deeply embedded framework that had arisen around Christianity that affected everything from the function of the priest to the definition and role of the church, and even Scripture itself. While Luther learned as he went, especially in the matter of preaching, the unwavering consistency and even simplicity of his theology is breathtaking. Instead of the pope, a sermon which delivers Christ’s forgiveness of sins. Faith in that promise is certain and is not to be doubted in any way. Thus, preaching and nothing else makes the church, not vice versa. The ramifications of this assertion are monumental and far-reaching. Luther’s confession caused great upheaval and consternation in his time and continues to do so even now, since it addresses the basic questions of theology and life, such as the role of the individual in salvation, whether the will is free or bound in relation to God, what the authority of Scripture is in relation to tradition, and what the difference between a command and a promise is. Yet Luther held to the claim that the most important matter was the comfort of the conscience, which can come only through a promise delivered in place and time to a person pro me and thus builds a whole gathering of the faithful as true church. Thus, in the face of outcries and upheaval in Christendom, Luther refused to blame the gospel, but simply preached as he had taught, trusting that the word of God does not return empty but accomplishes what it says. So he trusted that in that proclamation God’s will would be done: killing and making alive, naming and absolving the sin of people desperate to hear that freeing proclamation. Thus the Reformation that followed Luther became a preaching movement that distinguished the law and the gospel and applied both categorically. Proclamation is the moment and fullness of the divine election unto eternal life.

2019 ◽  
Vol 90 (1) ◽  
pp. 61-87
Author(s):  
Steven van Dyck

This theoretical reflection addresses issues arising in the history of world Christianity, in particular regarding mission churches in Africa since the nineteenth century. The article first evaluates the development of oral, manuscript and print communication cultures in western culture, and their influence since the first century in the Church. Modernity could only develop in a print culture, creating the cultural environment for the Reformation. Sola Scriptura theology, as in Calvin and Luther, considered the written Word of God essential for the Church’s life. The role of literacy throughout Church history is reviewed, in particular in the modern mission movement in Africa and the growing African church, to show the importance of literacy in developing a strong church. In conclusion, spiritual growth of churches in the Reformation tradition requires recognition of the primacy of print culture over orality, and the importance of a culture of reading and study.


2017 ◽  
Vol 1 (1) ◽  
Author(s):  
Eva Lauenstein

What does the use of biblical scripture, viewed through the funeral monument’s material and spatial presence in the church building disclose about the role of the places for the dead in establishing and maintaining church practices and ritual during the formative years of the Reformation? Taking the lead from the tomb of early evangelical reformer Katherine Willoughby, Duchess of Suffolk at Spilsby in Lincolnshire, this article examines the relationship between text, space and materiality in the formulation of a protestant rhetoric of congregational equality with its epicentre in the church nave. Tracing the texts and placements of commemorative structures, and their relationship to official as well as more radical protestant texts, including the Elizabethan Injunctions (1559), as well as the writing of John Dod (1615), this preliminary investigation explores the fertile relationship between object and text in the development of Protestant identities.By applying recent archaeological scholarship into the role of ‘presencing’ mechanisms (Graves 2000, & Roffey, 2008) in the medieval and post-medieval church interior to the Willoughby monument in Spilsby’s north chancel, as well as two further examples of the tombs of protestant reformers, the notion of a protestant dismissal of the visual as a tool in devotion will be challenged. By introducing the central role of placement, the approach will destabilize the view that in the protestant church ‘the greatest visual impact came from words’ (MacCulloch, 1999, p. 159), and instead, place language into the wider architectural and spatial narratives of the church interior.


Kairos ◽  
2017 ◽  
Vol 11 (1) ◽  
pp. 91-100
Author(s):  
Monika Bajić

The Bible, which is indisputable regarded as the inspired word of God, is written under the inspiration of the Holy Spirit. Man, as an earthen vessel, was used by the Holy Spirit to pen the revelation of God’s truth in Jesus Christ. The Holy Scriptures are “God breathed” words to the Church and are key in interpreting and fulfilling God’s telos for creation. This write-up wishes to emphasize and survey the critical role of the Holy Spirit in the Scriptures. Due to the inspiring role of the Spirit, the word of God is not a dead letter, rather a life-giving word that spills new life into the believer and the Church. Precisely this connection of Spirit and letter marks the Holy Scripture as living and active and conveys the desired transformative dimension for the individual believer and the faith community.


1991 ◽  
Vol 105 (2) ◽  
pp. 127-139 ◽  
Author(s):  
Liesbeth M. Helmus

AbstractThe two panels in the Rijksmuseum depicting the Saint r'lizabeth Flood, attributed to the Master of the Saint Elizabeth Panels, show the inundation which afflicted Dordrecht on the eve of Saint Elizabeth's Day, November 19 1421, the saint in question being Elizabeth of Hungary. The panels, which date from circa *1470, originally flanked an altarpiece, the middie section of which has been lost. When closed, they showcd Saint Elizabeth's Flood (figs. I and 2), and when opencd on high days, they revealed episodes from the life of Saint Elizabeth (figs. 3 and 4). Both wings have been sawn down the middle, halving their thickness and producing four panels. Notably in the figures, a stylistic difference can be observed between Saint Elizabeth's Flood and the scenes of the saints's life. A possible reason for the difference is that the painter was the inventor of the representation on the outside of the panels, whereas the scenes on what was originally the inside were based on iconographic types. Infra-red reflectographic examination leads to the deduction that he was the inventor. The montage shows a fluently rendered underdrawing beneath the landscape (fig.11). There are no people or animals in the underdrawing; they were only executed in paint. The staffage must therefore have been added later. This is not the method of an imitator, but is typical of the inventor. A second argument in favour of a single hand is the difference in importance of the inside and outside of the panels. Greater care may have been lavished on the inside of the altarpiece, which was only visible on holy days. Correspondences in the underdrawing on the original inside and outside also suggest one hand. It is of course conceivable tllat the actual painting was carried out by another artist from the same studio. The 1421 flood has been depicted several times. The renderings show either the moment at which the dike gave way at Wieldrecht (figs. 1 and 2, and figs. 8 and 9), or the situation after the breach, when large tracts of land were inundated (figs. 5, 6 and 7). Virtually all the representations identify the villagcs and rivers, sometimes adding an explanatory text. Such is the case with a hithertm unpublished copy on canvas (fig. 8), to which two cartouches have been added in the sky. The one on the left contains the chronogram 'WIELDRECHT MACH WATERS BECLAGHEN' (Wieldrecht suffering from water). The same text occurs on a panel of circa 1620, showing the local situation shortly after the dike burst (fig. 5). The Rijksmuseum's panels of Saint Elizabetb's Floud and scenes from the saint's life were taken from the Grote Kerk in Dordrecht to the militia headquarters at the St. Christoffel- or Heclhaaksdoelen in 1572 in the wake of the Reformation. Seventeenth-century inventories list 'd'lnundatie van Wieldrecht...'. The special relationship between Wieldrecht and the altar is illustrated by the following events. Those villagers of Wieldrecht who survived the flood moved to Dordrecht. In 1438 they went to the reeve to have a document drawn up regarding an altar which had been assigned to them by the churchwardens of the Grote Kerk. They had managed to save two bells and the font from their own church. In exchange for these they were given an altar dedicated to Saint Lambrecnt, set against a column on the south side of the church. An unpublished chronicle of Dordrecht, ascrihed to Cornelis van Someren, states that the Saint Lambrecht altar was 'furnished' with a large painting of the Flixabeth Flood. This .must have been the Saint Elizabeth's Flood which had been taken to the militia headquarters from the Grote Kerk after tbe Reformation and is now in the Rijksmuseum. The altarpiece must therefore have been donated by one or more Wieldrecht villagers. it was ordered in memory of the disaster which had struck the village and in gratitude to Saint Elizabeth for having rescued the survivors. The specific iconography is directly linked with these donor(s). It was at Wieldrecht that the dike gave way, and that is the exact moment depicted on the panels. In this context, thc chronogram and the emphasis on Wieldrecht in later descriptions of the panels are now understandable.


2020 ◽  
Vol 1 (2) ◽  
pp. 88-97
Author(s):  
Dwi Setio Budiono Santoso

Preaching is a work that proclaims God's will through His Word. Preaching the Word of God is expected to have a positive influence on the spiritual life of the listener, which is to bring change to those who listen. Preaching is the pastor's main work related to his calling in service in the church. This study aims to show that there is a relationship between the sermon by the pastor and the growth of the congregation. This research uses a qualitative approach with a descriptive method of 50 members of the congregation at GPdI Tamanan, Bondowoso. The conclusion obtained is, there is a significant role of preaching in church growth. Abstract Berkhotbah merupakan pekerjaan yang mewartakan kehendak Allah melalui Firman-Nya. Pemberitaan Firman Tuhan itulah yang diharapkan dapat memberikan pengaruh positif bagi kehidupan kerohaniaan pendengar, yaitu membawa perubahan bagi yang mendengarkannya. Berkhotbah merupakan pekerjaan utama gembala sidang terkait panggilan pelayanannya di gereja. Penelitian ini bertujuan untuk menunjukkan bahwa ada hubungan antara khotbah yang dilakukan oleh gembala sidang terhadap pertumbuhan jemaat. Penelitian ini menggunakan pendekatan kualiitatif dengan metode deskriptif terhadap 50 anggota jemaat di GPdI Tamanan, Bondowoso. Kesimpulan yang diperoleh adalah, ada peran khotbah yang signifikan dalam pertumbuhan jemaat.


2021 ◽  
Vol 6 (1) ◽  
pp. 20-37
Author(s):  
Hergyana Saras Ningtyas ◽  
Sriyati Sriyati

The focus of leadership is not about position. An important role in leadership is to help those being led to grow in Jesus Christ. This study discusses the Reflections of Empowering Leaders Based on Exodus 18: 18-24. The objective is to identify the role of leaders in the empowering principles studied from Exodus 18: 18-24 regarding the leadership of Moses. One of the reasons for Moses' leadership to be ineffective was that Moses was leading alone. Therefore Jethro, who was Musa's father-in-law as well as a priest in Midian known as a prophet, suggested that Moses develop the principle of empowering capable people to become leaders for the smaller groups under his leadership. The methodology used is literature research using primary sources from books, journals and previous research as a source of study. The primary data is then analyzed and synthesized to become the novelty discussed in this study. So the orientation in empowering leadership is an effort to help the individual being led reach a better stage so that it is more light than Musa's single leadership. The leadership principles discussed include delegating leadership, increasing responsibility, increasing capacity, training independence and being willing to learn and be taught. Thus, this leadership can have a wider influence and create empowered individuals, independent of certain situations or organizations. Today's leadership succession requires to form leaders who excel in the face of competition, innovation, and leadership succession skills that can be manifested in empowering leadership. An empowering leader is a solution to leadership problems in the Indonesian nation, the church and the family as the smallest unit in the organization.


2018 ◽  
Vol 15 (2) ◽  
Author(s):  
Lufuluvhi Maria Mudimeli

This article is a reflection on the role and contribution of the church in a democratic South Africa. The involvement of the church in the struggle against apartheid is revisited briefly. The church has played a pivotal and prominent role in bringing about democracy by being a prophetic voice that could not be silenced even in the face of death. It is in this time of democracy when real transformation is needed to take its course in a realistic way, where the presence of the church has probably been latent and where it has assumed an observer status. A look is taken at the dilemmas facing the church. The church should not be bound and taken captive by any form of loyalty to any political organisation at the expense of the poor and the voiceless. A need for cooperation and partnership between the church and the state is crucial at this time. This paper strives to address the role of the church as a prophetic voice in a democratic South Africa. Radical economic transformation, inequality, corruption, and moral decadence—all these challenges hold the potential to thwart our young democracy and its ideals. Black liberation theology concepts are employed to explore how the church can become prophetically relevant in democracy. Suggestions are made about how the church and the state can best form partnerships. In avoiding taking only a critical stance, the church could fulfil its mandate “in season and out of season” and continue to be a prophetic voice on behalf of ordinary South Africans.


1997 ◽  
Vol 50 (1) ◽  
pp. 1-38 ◽  
Author(s):  
Iain Provan

It is well known that the seeds from which the modern discipline of OT theology grew are already found in 17th and 18th century discussion of the relationship between Bible and Church, which tended to drive a wedge between the two, regarding canon in historical rather than theological terms; stressing the difference between what is transient and particular in the Bible and what is universal and of abiding significance; and placing the task of deciding which is which upon the shoulders of the individual reader rather than upon the church. Free investigation of the Bible, unfettered by church tradition and theology, was to be the way ahead. OT theology finds its roots more particularly in the 18th century discussion of the nature of and the relationship between Biblical Theology and Dogmatic Theology, and in particular in Gabler's classic theoreticalstatementof their nature and relationship. The first book which may strictly be called an OT theology appeared in 1796: an historical discussion of the ideas to be found in the OT, with an emphasis on their probable origin and the stages through which Hebrew religious thought had passed, compared and contrasted with the beliefs of other ancient peoples, and evaluated from the point of view of rationalistic religion. Here we find the unreserved acceptance of Gabler's principle that OT theology must in the first instance be a descriptive and historical discipline, freed from dogmatic constraints and resistant to the premature merging of OT and NT — a principle which in the succeeding century was accepted by writers across the whole theological spectrum, including those of orthodox and conservative inclination.


2014 ◽  
Vol 74 (2) ◽  
pp. 118-126 ◽  
Author(s):  
Bernd Oberdorfer

AbstractThe relevance of the reformation for the development of modern liberty rights is much debated. Although the Protestant Reformers fought for the »Freedom of a Christian« against religious patronization, they were not tolerant in a modern sense of the term. However, the Reformation released long-term impulses which contributed to the origin and formation of a modern civil society, e. g. the respect for the autonomy of the individual over against the church, the passion for education, the emphasis on the »universal priesthood of all believers«, and the appreciation of civil professions. Long historical learning processes were necessary, though, until the Protestant churches acknowledged and adopted modern liberty rights, a participatory democracy and a pluralistic society as genuine forms of expression of a Protestant ethos.


2018 ◽  
Vol 12 (1) ◽  
pp. 25-33
Author(s):  
Matthew Erickson

This article examines the role of the Christian, or liturgical, year as one of the simplest yet most powerful ways of spiritually forming people, both individually and corporately, to become more like Jesus. Many Christians and churches are subtly shaped more by the time structures of the average work week or cultural holidays than the life of Christ or the church. The tendency to address individual spiritual formation focuses largely on cognitivist approaches to change or individual formative practices. However, the author explores several ways in which the Christian year offers a wholistic approach to life formation through the steady, time-bound patterns of the Christian year. Engaging both the conscious and unconscious self in cognitive practices and steady habits, both the individual Christian and local congregations are trained toward Christlikeness.


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