
Contents
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1 Definitional Dissonance 1 Definitional Dissonance
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2 Sources 2 Sources
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3 Diversity from the Outset 3 Diversity from the Outset
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4 A Significant Shift Within the Orthodox Period 4 A Significant Shift Within the Orthodox Period
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5 Tsunamis from Within and Without: Second Reformation, Syncretism, and Pietism 5 Tsunamis from Within and Without: Second Reformation, Syncretism, and Pietism
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5.1 The Calvinist insurgency 5.1 The Calvinist insurgency
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5.2 Dilution from within 5.2 Dilution from within
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5.3 An internal change of direction 5.3 An internal change of direction
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6 Indian Summer of Orthodoxy 6 Indian Summer of Orthodoxy
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7 Specific Rites 7 Specific Rites
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7.1 Ordination and the role of clergy within the “ecclesiastical order” 7.1 Ordination and the role of clergy within the “ecclesiastical order”
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7.2 Baptism 7.2 Baptism
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7.3 Sacrament of the altar 7.3 Sacrament of the altar
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7.4 Absolution 7.4 Absolution
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7.5 On the margins—confirmation and marriage 7.5 On the margins—confirmation and marriage
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8 Collapse of Classical Lutheranism 8 Collapse of Classical Lutheranism
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Abbreviations Abbreviations
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Bibliography Bibliography
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23 Sacraments in Lutheranism, 1600–1800
Get accessBorn in England in 1953 and now a Canadian citizen, John Stephenson is an ordained pastor of Lutheran Church—Canada, professor of historical theology at Concordia Lutheran Theological Seminary, and author of The Lord’s Supper and Eschatology in the series Confessional Lutheran Dogmatics.
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Published:10 September 2015
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Abstract
Beginning with the elasticity of the concept “sacrament,” which in Lutheran usage could accommodate more or fewer rites, this essay emphasizes how Lutheranism downplayed (while not wholly abandoning) the Augustinian “sign of a sacred thing” definition of sacrament in favor of an understanding of “means of salvation [or grace]” that emphasized certain rites as “bestowing instruments” (media dotika) of grace, particularly justification. Reformed incursions through the “Second Reformation” and the impact of Pietism caused private absolution and Eucharistic worship to move from the center to the periphery of Lutheran church life by the end of the time frame addressed here, while the internal development of Lutheran orthodoxy saw Luther’s understanding of the real presence replaced by Melanchthon’s quasi-Reformed view.
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