ICCS-2017

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An analysis of some contributions of the Lutheran Reformation on South Asia.
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Somaratna, G.P.V.
Martin Luther lived in Germany in the first half of the sixteenth century. His travel was confined to a limited area around Wittenberg in what later became known as Germany. It is unlikely that he was aware of the religious concerns of the Indian subcontinent even though Portuguese had discovered it a few decades ago. However, his concern to convert Jews and Muslims to Christianity undoubtedly inspired his followers of the nations that created national Lutheran churches as well as other Protestants to take reformation ideals to South Asia. Luther’s historical context and the meaning of reformation were understood by different generations of different ages. However, the basic spirit of Lutheranism was introduced South Asia bringing many positive results associated with his teaching. Luther is a historical figure that transcended his life time in terms of meaning and inspiration which impacted many nations of several generations. The followers of Lutheranism contextualized it in the South Asian setting to grapple with socio-cultural issues vastly different from that of Luther’s environment. Missionaries of several nations and Indians who accepted Lutheranism applied Lutheran principles to deal with issues of personal as well as national significance to bring about hope for many a South Asian.
Analysis on Martin Luther’s Two Kingdoms Theory.
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Nonis, R.
During this revolutionary period, Luther spoke of two kingdom theories. It was in 1523 that he brought out the idea in a book called Secular Authority. He separately brought out the idea of the kingdom of God and the church. He insisted that perfection would only come through the kingdom of God. Further he defended his idea analyzing the text in Acts 17:24-28 where he insists that membership of the church and religion has no meaning as it appears in the relationship with God alone. Beginning in the mid-nineteenth and into twentieth century it was fairly common to politize Luther’s thought, the two kingdoms doctrine was often equated with the understanding that regarding church and state each sphere is autonomous in its own right. Luther was influenced by two kingdom doctrine of Augustine of Hippo. After the fall of the Roman Empire (CE 410), Augustine constructed his theory on church and state in the book “City of God” as a theological response to the pagan or the old Romans who accused the Christians. He argued in the conflict between the City of God and The Earthly City ultimately the City of God will triumph. Luther insisted that how our relationship with God must be moderated. The leaders of the church of that era were simply going after secular values rather than seeking the values of the kingdom of God. So Luther clearly showed the meaning of the kingdom of God is absolutely different from state.
Beyond the Lutheran Reforms: Reflections on the Subandi (lay religious group) life of Spirituality of the Kithu Dana Pubuduwa (renewal Movement) that led to Reforms within the Catholic Tradition in Sri Lanka .
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka, 2017) Thusith, C.
Does the theological dialogue of the Lutheran Reforms pose an impediment to Ecumenism among the Churches?.
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Hemachandra, M.S.J.
The Honest Lutheran Claim to the Catholic Tradition of Sola Scriptura .
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Rev.Edward, Naumann.
Many if not most of the theological arguments during the Reformation revolved around a fundamental disagreement concerning the authority of Scripture, in relation to the authority of the Papacy. Remarkably, these arguments continue today, as the Roman Catholic papacy continues to claim the authority to interpret Scripture by the extra-biblical inspiration of the Holy Spirit. Moreover, the importance of the disagreement grows ever greater, as an increasing number of Protestant churches adopt the same claim of the Papacy. The Lutheran doctrine of Sola Scriptura, meanwhile, is commonly mischaracterized, even among Lutherans, as a rejection of Catholic tradition—something the Lutheran Confessions explicitly deny. This paper will outline the Lutheran claim to the historic Catholic tradition of Sola Scriptura, and demonstrate some of the manifest historical and modern-day causes of theological dishonesty, in contrast to which Confessional Lutheranism remains a shining beacon and a summons to all people, to reflect a sincere, devout acceptance of the quiet whisper of God’s Word alone, amid a noisy, babbling, polluted world.
The Impact of the Lutheran Reformation on Culture
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Nilukani, I.
Martin Luther, being the pioneer of the Protestant Reformation (1517) introduced a radical reformation in order to change the prevailing corruptive system of the 16th century Western Catholic Church which absolutely had a great impact not only on religion but also on political, social, cultural and economic world of that era. The reformation paved the way to (1) the vernacular translation of the Bible, (2) changes in the liturgical celebrations, and (3) changes in Christian art and church architecture. The translation of the Bible into vernacular languages afforded the opportunity to read the Sacred Scriptures in their own languages and to judge for themselves whether the teachings and religious practices were in accordance with the Sacred Scriptures. The simple forms of worship adopted in small groups and home based communities shifting the stone made altar to a table of fellowship were significant changes in conformity with the first Christian community. These changes helped people to become active participants in liturgy rather than passive observers. The introduction of simple art and architecture as an alternative to complex church art and architecture of the Western Catholic Church bridged the gap between the clergy and the faithful.
Jurisprudential significance of Lutheran reformation on freedom and conscience in European legal thought.
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Amarasinghe, P.
From a theological perspective it will be an absurd argument to connect Martin Luther to the development of legal thought in Europe, because once Luther himself had coined the expression “Lawyers-bad Christians”. But Luther’s concept of conscience and freedom had galvanized the new dimensions of European legal thought before the dawn of nation state mechanism and this influence has been unmarked by many of modern legal historians and jurists. In such a context this paper intends to trace the Lutheran roots in freedom and conscience of European legal thinking in secular affairs. Unlike Aquinas Luther never insisted that conscience should be an application of knowledge, he rather focused on the conscience of freedom. Lutheran notion of conscience of freedom stands as a mystical sphere and it is the ultimate temptation. Under this reason, for Luther conscience of freedom became significant than the freedom of conscience. The union of church as the ultimate authority and its executive power was dramatically disrupted and modified by the Lutheran reformation. Luther’s rejection of Papal Bull sprang out of his conscience of freedom and his wide spread criticism against the canon authority agitated the temporal politics in Europe. In fact Luther’s idea on conscience of freedom was essentially centered on one’s personal approach to God without canon influence. This concept later developed the constitutional theory in West on liberty of conscience. Especially documents like Bill of Rights included the liberty of conscience as the liberty to worship God according to the dictates of one’s own conscience. Moreover this Lutheran foundation on the conscience and its freedom led the path to the constitutional concept called “Sovereignty of people”. This paper will further discuss deep theological influence laid down by Martin Luther in European temporal legal thought which eventually carved the modern nation state formation.
Luther and Vatican II: ‘Liturgical Reform Experiment’ of the Kithu Dana Pubuduwa (renewal movement) in the Sri Lankan Catholic Church.
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Fernando, W.S.
Luther’s Antagonism towards Jews: Some Lessons for Religious Conflict with Special reference to Sri Lanka.
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Saddajeeva, N.
base on the Hebrew text in which he translated into German. He attempted conversion of Jews into Christianity through the relationship he maintained which he failed and there commenced his ideological battle with the Jews. He deployed his knowledge of the First Testament to take a position that his contemporary Jews are not really Jews and that they cannot be the chosen people of God. This position was further aggravated by the use of the crucifixion of Jesus and he instigated German royalty and people against the Jews which also had a social background and the regular practice of the Jewish masses, caricaturing them as money lending Jews and accusing them for poisoning the wells to kill German people. These acts led to an overall displeasure towards the Jews, and many Jews left Germany expanding its Diaspora. The second phase of Ani Jewish sentiments can be identified with the rise of German Nationalism under Hitler who seemed to have admired Luther. It is in this background I wish explore the religious conflicts in Sri Lanka. Obviously there are inter religious and intra religious suspicions among all religious communities in Sri Lanka, they love and hate each other for various reasons. Some of that can be described to be historical, socio-political, about space and majority- minority dispositions and their implications. The complex confrontations are among the communities, they come alive and recede depending on the issues that float across the country among Christians, Buddhists, Hindus and Muslims also other groups that campaign for each of the above traditions. This paper will draw some of the ideas that Luther maintained on Jews and to focus particularly on the early Lutheran ideological positioning and determine some parallels in order to propose some lessons that Sri Lanka could learn from such hegemonic ideological explanations that could have devastating influence such as on the Third Reich and German Nationalism. Ethnic nationalism once woken unjustifiably, then it is proven beyond that its reciprocal responses are equally antagonistic.
Lutheran Reformation: Challenging the Sub-cultures of Catholicism
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Kaushalya, N.
This paper focuses on Luther’s contribution towards the renewal of sub-cultures of the Catholic Church of the medieval times. These sub-cultures prompted a voracious desire for wealth, high taxation, the worship of relics, indulgences and superfluous popular pilgrimages. These also paved the way to a non-biblical culture in the church leading to a moral collapse. The biblical meaning was turned into temporal leanings and the church lost the liberative message of her master. Due to the evolution of these sub-cultures the ecclesiastical leadership became corrupt. Hence, Luther was no accident. He was timely and prophetic vis-a-vis the sub-cultural ethos of the era. He challenged the status quo culturally and structurally. He not only brought a new ideology to the prevailing society but also insisted upon opting for a renewal of the then theological culture, which would replace the then prevalent harmful sub-cultures. This renewal was brought about by introducing a new culture of Scripture and tradition and by insisting upon a collective conscience of the people.
The Preached Word as God's Living Voice: Luther's Theology of Preaching
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Caldera, R.
This paper attempts to investigate into Luther's contribution to the theology of preaching, in the backdrop of preaching by the parish priests in late medieval Germany. The hermeneutical method used by Martin Luther was simple and was in-line with intertextuality and Christocentric interpretation. In this study the unique hermeneutical methods and their presuppositions in comparison to several contemporary preachers of Luther's day are examined. The Reformation ideologies are celebrated in preaching—the views on the Scriptural authority, the power and nature of spoken word, the Law and its relationship to the Gospel, Christ's soteriological centeredness, preaching as sacrament, Holy Spirit's role in spoken word and eschatological conflict are few themes that gained prominence in Luther's rhetoric. Hence the radical themes that resonated in the Reformation and how Luther developed those themes in his preaching ministry are also studied. Finally, the present study will demonstrate the significance of Luther's theology of preaching for today's context and draw present-day applications from Luther's contribution to the pulpit ministry.
Re-reading Luther: An Attempt to Recover Some Significant Aspects in the Life and Practice of the Church of Ceylon since Independence (1948) .
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Rev. Priyajayanth, S.
The paper aims to revisit the ‘Reformation propositions’ and in the light of Luther’s thinking to adopt and learn what might be relevant to the life and practice of the church of Ceylon. It explores some ecclesiastical and theological attempts proposed and experimented by the church of Ceylon since its independence in 1948. How best, the church of Ceylon as a ‘Protestant tradition’ has managed to forge and conduct as a ‘faith tradition’ wanting to be part of a land no longer under its previous masters and the ecclesiastical courage to call it ‘church of Ceylon’ which in itself was and is a public witness and an attempt to be part of the indigenous population of Sri Lanka and their hopes and aspirations of an independent country. The paper will discuss this above objective along the line of reforms necessary as a tradition to be a Christian community witnessing to the Gospel while its practice is driven through ecumenical spirit and the willingness to be authentically a ‘church of Ceylon’- a home grown model.
The Reformation and the Anastasis of the Permanent Diaconate .
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Perera, D.V.
Studies on the evolution and theology of the diaconate in the post-reformation era demonstrate that both Catholic and Anglican Churches have been conservative even centuries after the reformation to take meaningful steps towards the full restoration of the diaconate. In fact it was only 450 years after the reformation that these Churches finally embarked on a journey towards the restoration of the diaconate. At the Lambeth Conference, the Anglican Church recommended that the local parishes “consider whether the office of Deacon shall be restored to its primitive place as a distinct order of the Church, instead of being regarded as a probationary period for the priesthood.”1 Similarly, at the second Vatican Council (1962-65) the Roman Catholic Church officially restored the diaconate thus allowing the local churches to decide on the question2. The paper concludes with a discussion on whether the Christian Churches have grasped the Kairos presented through the reformation in restoring the diaconate to its original glory as one finds in the nascent church.
Revisiting Luther: The Challenges to the Evangelical Churches with special reference to Assembly of God Church in Sri Lanka
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Rodrigo, S.S.
The intention of Luther was not to create a separate Church or to divide the Church but, through intellectual inquiry and dialog to bring about changes so that his Church could reform its erroneous deeds, activities and scandalous to the Gospel teaching and Christian witness. He desired an open Church to what his contemporary world was going through. His query, thought and pursuit of changes unfortunately bought about a dissension within the church. What is now known as the Protestant movement began with his suggestion for church renewal. Many churches and Christian groups have emerged since Reformation (from 1517 – 2017), a period of 500 years. The aim of this paper is to identify the challenges of ‘Lutheran reforms’ thinking and its effects on the ecclesiastical structures and practice of the Assemblies of God Church in contemporary Sri Lanka. The paper focuses on the following areas:  What caused Martin Luther to seek renewal within his own Church (reforms)?  Why did the Church divide rather than reform?  What is the importance of Luther’s reformation ideas for the Assemblies of God Church today for practice and Christian witness? The paper intents to draw some of the most influential areas of Lutheran reforms in the development of the Evangelical churches over a long period of time with a special focus on the origins, expansion, life and practice of the Assembly of God church in Sri Lanka
The Revolutionary Theological Impact of Lutheran Reformation and its Effective Approach to the Church.
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Fernando, R.D.
Roots of the Lutheran reformation remind us that the medieval theology has taken certain measures that in way disturb the basic realities of the Scriptures. Avarice in Rome, benefices and taxations, the great schism and moral collapse of those days implied a radical change in the church’s prevailing system. It was simply a dark age of the church that blocked and created many sub-cultures with regard to the concept of redemption. Luther’s reformation, basically, could be discussed in two major areas, which are most essential elements in the reformation as such. 1. An elementary cry for conversion 2. A call for a genuine renewal (reformation) The hierarchy and authority of the church of the medieval age was running away from the real biblical and scriptural tradition. Its theology and all other implications did not allow man to be free from his social, political, religious and economic bondages. The church became more of an obstacle to the human growth of that time. All responsible authorities according that did not fit enough to the man’s liberation created a theology. Luther’s revolutionary arrival therefore on one-way or another is a rebellious and threatening voice. It was truly a voice in the wilderness crying for a reformation. Luther was not merely the creator and head of the new movement, he was the movement. Luther’s reformation reminds us one single matter, which is quite important. The abuses of the church of that era were not the real cause as such, but only the occasion of the reformation and the reformation first brought a theological renewal and then extended up to certain internal changes of the church. The universal church therefore had to face those challenges constantly. Reformation was not ever an effort of establishing another CHURCH but a renewal to the PREVAILING CHURCH itself.
The Socio-political Background of the Reformation and its Relevance for Today.
(The Department of Western Classical Culture & Christian Culture,University of Kelaniya, Sri Lanka., 2017) Rev. Einar, Tjelle.
The historical background at the time of Luther has been discussed and described in many different ways, very often with confessional depictions of history. Recent research has contributed to a changing perception of the past interpretations. There are more inclusive approaches that have emerged both from Catholic as well as Protestant researchers of this specific period. There is a new interest and attention made to a vast number of non-theological factors as well as political, economic, social and cultural domains that play a crucial role in what might have been described as a religious sphere. I wish to focus and to reflect on three main areas: Firstly, some reflections on the historical background of the reformation. Secondly, to elaborate on the Lutheran-Catholic dialogue – diapraxis and its progress in the last few years. Finally, some thoughts on their current relevance, drawing upon some of the approaches from The Lutheran World Federation (LWF) and own its experiences. I will also emphasize the dynamic character of the Reformation as a movement. Taking an insight from The Lutheran World Federation (LW) that ‘the Reformation is ongoing, ecumenical and global in its nature’. What’s ‘on stake in the time of Martin Luther is not exactly ‘on stake’ in our times. Hence the current attempt should be to contextualize and reframe old questions and concepts in a different way ‘close to home’. What does grace and liberation mean in the 21st century? Climate change, increased inequality and polarization of ethnic and religious groups, are some examples of ‘what`s on stake’ of our times. Today humanity as whole ‘is on stake, has become a commodity for sale. God’s creation is under threat and laments and Salvation is hijacked by other agents like the Market and its desires. Renewing the gifts of the Reformation in our time, churches and faith-based organizations should mobilise every opportunity more publicly to recognize the urgency of our issues as they can be resolved. Martin Luther brought a new understanding about the vocation to serve fellow human beings and promote common good. The works of mercy, according to the reformer, “are not to be performed within the confines of religious buildings or practices, but in everyday life for the sake of one’s neighbour.” Today we are compelled to add the demanding ecological dimension as the Mother Earth has been made vulnerable and though interlinked. The commitment and the Church’s Mission today is rooted precisely here, Together in Hope.