Showing 41 - 50 results of 50 for search '"Lutheran"', query time: 0.04s Refine Results
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    Thulaganyo ya seretotumišo (sa Sepedi), pesalema (ya Bibele) le sefela sa kereke (ya Lutere) by Mawatle J. Mojalefa

    Published 2025-01-01
    “…The structure of Sepedi traditional praise poem, a psalm (of the Bible) and a hymn (of Lutheran Church). Readers appear to recognise similarities in the structures of hymns, psalms, and ancient praise poems. …”
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  3. 43

    Obraz starých Řeků v Carionově kronice. Příspěvek k dějinám recepce antiky by Matěj Novotný

    Published 2007-01-01
    “…Later, a more influential, reworked and enlarged Latin version was published by a Lutheran theologist Philipp Melanchthon and his nephew Caspar Peucer who continued his work after Melanchthon's death. …”
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    <i>Armastus, Andestus, Alandlikkus</i>: The Rediscovery of the Orthodox Christianity in Post-Soviet Estonia by Milena Benovska-Sabkova

    Published 2011-09-01
    “…The aim of the present article is to outline some of the basic characteristics of the post-Soviet ‘renaissance’ of the Estonian Apostolic Orthodox Church (under jurisdiction of the Ecumenical Patriarchate of Constantinople), for example the conversion from Lutheranism to Orthodox Christianity and the processes of rediscovery, reinvention and ‘Estonianisation’ of Orthodox Christianity. …”
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  9. 49

    The Beginning of Liturgical Formation in Romania: The First Liturgical Manual in the Romanian Language by Dumitru A. Vanca

    Published 2023-09-01
    “…Situated at the intersection of cultural and religious currents, Romanian spirituality has often interacted with that of the Ruthenian Slavs, Serbs or Bulgarians, Greeks, Hungarians, Catholics, Lutherans, and Calvinists. For this reason, the first Romanian literary works were translations or adaptations that were always under the influence of or produced in opposition to these cultures and beliefs. …”
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  10. 50

    Chrudimský Kristus a zázračné souřadnice jeho barokní legendy by Pavel Panoch

    Published 2009-06-01
    “…The picture came to Chrudim a bit later and in 1648 it played a lead role in the brutal vituparation acted by Swedish Lutherans. The result of this physical iconoclastic disgrace made on the artwork was an ineffaceable bloody hack on the temple of St. …”
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