Baptism, Confirmation and First Communion: Christian Initiation in the Contemporary Church

(Excerpt) Made, Not Born, is the title of a remarkable book produced by the remarkable program of liturgical studies conducted at the University of Notre Dame, and also the title of Frank Quinn\u27s keynote address yesterday. The correspondence of the two titles is surely no accident. The notion that Christians are made and not born may well come as a shock not only to Lutherans but to all those Christians that prize the Reformation emphasis on the priority of grace. We have for so long insisted on the gift character of baptism that such a title jars. A Christian is made? Never! is our first response, for faith is the gift of God, the necessary undergirding for the new life bestowed in baptism

Confirmation: Origins and Reform

Reviewed Book: Kavanagh, Aidan. Confirmation: Origins and Reform. New York: Pueblo Pub, 1988

Ecclesiology and Ministry as Reflected in Contemporary Ordination Rites

(Excerpt) The ministry is a problem and the doctrine of the ministry has been, for Lutheran theology, an insoluble problem. Perhaps the root of the problem is more ecclesiastical than ecclesiological. Robert Paul has suggested that for every kind of ecclesiology there is a related form of ordained ministry. 1 The Lutheran doctrine of the church is clear (although we have some problems defining and numbering sacraments and thus the marks of the church); but our church polity is confused --to say the least. Current discussions of Lutheran unity and possible merger under three different types of organization reflect that lack of .clarity

Made, Not Born: The Church As Baptismal

(excerpt) An editorial in a recent issue of Time magazine notes that the real failures of the past decade have been future planners. Changing scripture slightly, the editorial states: The decade just ended left behind a great many fresh reminders of why prophets have always had difficulty winning honor on their own turf. 1 The decade just ended differed radically from the social, political and economic predictions made for it. The consequence of such failure is that only the fool plays the prophet in the 1980\u27s. So, taking a lesson from the secular sphere, you will understand why I will be short on liturgical predictions in this paper

The Lord\u27s Anointed: Covenantal Kingship in Psalm 2 and Acts 4

This study examines the title “Christ” as applied to Jesus in Acts 4:25-27. “Christ” or “Anointed One” here is directly connected to Psalm 2:1-2, and ultimately derives from the royal anointing ceremony of Israel. That ceremony symbolizes a commitment by God to the monarch which is made most specific in the Davidic covenant. The Gospel of Luke uses the title “Christ” to connect these Davidic themes to Jesus. In Acts 4:25-27, “Christ” continues to signify Israel’s king backed by the Davidic covenant. The apostles’ reading of Psalm 2 provides a foundation for understanding their own recent persecution and for their hope that the opponents of the King they represent—like those in Psalm 2—will not prevail

Mind in Africa, Body in Europe: The Struggle for Maintaining and Transforming Cultural Identity - A Note from the Experience of Eritrean Immigrants in Stockholm

This paper describes how individuals and groups who had crossed ‘physical, national boundaries’, and who live in a different social context make sense of their lives make sense of their lives by re-constructing their identities - of the sense of who they are, and who they want to be, which is an ongoing process. This is done by narrating the experiences of African men and women who live in Sweden and who struggle to both maintain their cultural identity and at the same time change aspects in their culture due to the context in which they find themselves. Maintaining cultural identity and transforming aspects of that identity therefore constitute the main thrust of the paper. Some of the ways through which immigrants claim to maintain their identity are practices and routines that they repeatedly and consistently perform as if these were uniform both in the host country and in the country of origin. But it is exactly within this premise that ‘maintaining’ an identity is defined in this paper. However, the routines, or practices may have different meanings or significance to different actors, different audience, and especially for the main beneficiaries, in a particular context. In this paper, I will narrate how ‘maintaining’ cultural identity is understood and practiced by Blin (Eritrean) immigrants in Stockholm, Sweden, when they solemnly perform a cultural rite called blessing (gewra) in weddings. The paper is based on a participant observation of weddings from 1992 to 2001 in Stockholm, Sweden, when the Blin speaking people perform the blessing rite, enjoy doing it, show to the audience how they maintain ‘who they are’, and perhaps symbolically confirm their unity with the Blin community. The main actors are the elderly and the bridegroom, both sine qua non if the rite is to get its legitimacy. Thus, the blessing rite is an example of being Eritrean in Sweden for its performers. The concept of identity and identity construction has become an important concept to deal with such demands for ‘maintaining’ and 'transforming' identities. Even though maintaining identity is encouraged in the Swedish social policy, transformation of that identity comes through demands that are widely accepted as modern values, such as egalitarianism, gender equality and individualism – leading to issues of diversity at different levels. If one strictly defines the meaning of the blessing rite, one can find that the meaning sometimes may not be consonant with the so-called modern values but that the people then provide symbolic significance to the rite.Blessing rite, Blin community, Culture maintenance, Identity construction, Immigrant

‘Somewhere on the border of credibility’: the cultural construction and contestation of 'the border' in white South African society

South Africa’s Border War had profound implications for the social and political organisation of white society. Indeed, maintaining the credibility of South Africa’s presence in Namibia and the prosecution of the Border War was an important political project for the National Party (NP) government. The discourse of ‘the border’ became a powerful cultural sign in white society and underpinned a mythology that sustained and intensified South Africa’s militarisation. As a cultural mythology, ‘the border’ was not a complete fabrication of reality (there was indeed a war conducted on and close to the Namibian border), but white society attached political and social meanings to ‘the border’ that appeared to be ‘common sense’ and self-evident and yet were partial and contingent on the existence of a number of socially constructed discourses. It seemed, however, self-evident to the majority of white people that the border between Namibia and Angola had to be militarily defended if the Republic and all that was familiar were to survive. It is, therefore, unsurprising that dissent or criticism of the Border War emanating from within the community was met with rhetorical vitriol from NP and military leaders and punitive legal sanctions. This chapter will focus on the cultural construction of ‘the border’ and its contestation by a small group of white men who refused to serve as conscripts and their supporters in the End Conscription Campaign (ECC). The analysis reveals that gender norms were central to the operation of ‘the border’ as a cultural sign in white society and the most effective means for critiquing ‘the border’ were also gendered. Changing political and military circumstances, the realities of the effects (both psychological and physical) on white men returning from ‘the border’ and the discursive spaces opened by anti-conscription activists in South Africa, all challenged the credibility of the Border War and helped to hasten the end of the conflict in 1988