The practice of exorcism has been a distinct, even dominant, feature of the baptismal rite of man... more The practice of exorcism has been a distinct, even dominant, feature of the baptismal rite of many liturgical traditions until relatively recent times. While the notion of exorcism may conjure up theatrical images of screeching demoniacs and cross wielding priests, the fact is that most Christians, throughout much of history, underwent exorcism at least once in their life - at the font. The current baptismal order of the Lutheran Church of Australia also preserves (or has reintroduced) a brief, optional form of exorcism.1 The inclusion of this rite is somewhat unusual among baptismal orders today, although it must be noted that many orders still retain some form of renunciation of the devil, which although distinct from the exorcism, is related to (and follows from) it.
What is the connection between liturgy and theology? For many leaders of or participants in litur... more What is the connection between liturgy and theology? For many leaders of or participants in liturgical practice and theological reflection, an immediate response might be that liturgy flows from theology. As we believe, teach and confess, so we sing, pray and preach. The direction of influence is from theology to liturgy. But does influence flow in the other direction as well? Does liturgical practice inform theology? For those ecclesial traditions grounded in the principle of sola scriptura, this might appear to be placing the cart before the horse. Surely the starting point is the bible, then our theology or confession, and finally our expression of that in prayer and praise. But is it not also the case that the songs and hymns one sings, the prayers and liturgy one prays, and the liturgical space and movement one experiences, can gradually influence a person's view of God, the church and the world?
It is well known that in the sacramental theology of Luther and the reformers, the words of insti... more It is well known that in the sacramental theology of Luther and the reformers, the words of institution play a central role in the consecration of the elements. The words of Christ, and not our speaking, ensure that Christ's body and blood are given in, with and under bread and wine. This theological conviction finds expression throughout Luther's sacramental, catechetical and liturgical writings, and is a view that is reiterated by his colleagues, confirmed by the Confessions, and reinforced by Lutheran theologians of every generation.
This article takes its cue from Bryan Sink’s argument that Luther’s revision of the Canon of the ... more This article takes its cue from Bryan Sink’s argument that Luther’s revision of the Canon of the Mass is a brilliant example of how the doctrine of justification should function as a criterion for liturgical renewal. Here justification and liturgy are integrally connected. Secondly, the article shows that the doctrine of justification does not lead to liturgical disinterest but rather to liturgical engagement. In sum, if Luther said that liturgical forms are a matter of indifference, this could only mean that precise ceremonial forms are not prescribed by the gospel. But precisely because the liturgy serves to provide a framework for the proclamation and enactment of God’s justifying work, he was anything but indifferent towards liturgical forms.
Those familiar with the Christian liturgical calendar will recall that the first Sunday of Advent... more Those familiar with the Christian liturgical calendar will recall that the first Sunday of Advent continues the theme from the previous week, the end of the age and the coming of Christ. Since we’re at that time of year again, I thought it worth sharing some extended reflections on this theme, provoked by an Advent sermon I listened to almost exactly two years ago. It draws together a line of thought that biblical academics are quite familiar with, even if this line rarely makes it into the pulpit. It follows three sections, Recasting disappointment, Redeeming the text, and Refiguring the return.
In this paper, delivered as a faculty presentation, I explore Paul Ricoeur’s notion of the second... more In this paper, delivered as a faculty presentation, I explore Paul Ricoeur’s notion of the second naiveté as it manifests itself in post-critical theology and progressive Christianity. In the course of traversing Ricoeur’s hermeneutical arc, I explore how the concept of symbol can fill the space left by the divergence of belief and faith. As well as exploring a significant trajectory of contemporary theology, it also represents a stage in my own personal search for an intellectually sustainable form of faith.
In this article I am spurred on by Bryan Spink’s claim that, far from being liturgically disinter... more In this article I am spurred on by Bryan Spink’s claim that, far from being liturgically disinterested, Martin Luther was deeply consistent and intentional in his reform of the Mass. I examine two specific liturgical writings, both from Luther’s early period, to show how his doctrine of justification is the organizing principle of his liturgical agenda. The first of these writings is primarily theological, the other is more pastoral and practical. They demonstrate that while Luther did not think like a modern liturgiologist, his liturgical innovations were anything but arbitrary.
This article (published in Lutheran Theological Journal Vol 46/3, Dec 2012) is based on the openi... more This article (published in Lutheran Theological Journal Vol 46/3, Dec 2012) is based on the opening lecture I gave for the 2011 academic year at Australian Lutheran College. As indicated in the opening lines, I explore the connection between the liturgical life of the church and its doctrine. After unpacking the notion of ‘liturgical theology’, I then discuss some key ideas that have come in for considerable discussion: lex orandi, ordo, and theologia prima.
In this article (published in Lutheran Theological Journal, 45/3, Dec 2011) I sketch both the dev... more In this article (published in Lutheran Theological Journal, 45/3, Dec 2011) I sketch both the development and demise of baptismal exorcism, from pre and post Nicene traditions right up to 20th century practices. This historical survey then provides the basis for a theological reflection and appropriation of the liturgical tradition.
In this article (published in Lutheran Theological Journal, 45/1, May 2011) I bring recent liturg... more In this article (published in Lutheran Theological Journal, 45/1, May 2011) I bring recent liturgical scholarship to bear upon Christ’s ‘words of institution’ as employed in the communion liturgy of many churches. Contrary to traditional liturgical piety, historical research would suggest that these words were not understood in an explicitly consecratory way until at least the fourth century. That is, it was not until this relatively later date that the institution narrative was understood as the privileged means of ‘changing’ the bread and wine of the Eucharist.
The practice of exorcism has been a distinct, even dominant, feature of the baptismal rite of man... more The practice of exorcism has been a distinct, even dominant, feature of the baptismal rite of many liturgical traditions until relatively recent times. While the notion of exorcism may conjure up theatrical images of screeching demoniacs and cross wielding priests, the fact is that most Christians, throughout much of history, underwent exorcism at least once in their life - at the font. The current baptismal order of the Lutheran Church of Australia also preserves (or has reintroduced) a brief, optional form of exorcism.1 The inclusion of this rite is somewhat unusual among baptismal orders today, although it must be noted that many orders still retain some form of renunciation of the devil, which although distinct from the exorcism, is related to (and follows from) it.
What is the connection between liturgy and theology? For many leaders of or participants in litur... more What is the connection between liturgy and theology? For many leaders of or participants in liturgical practice and theological reflection, an immediate response might be that liturgy flows from theology. As we believe, teach and confess, so we sing, pray and preach. The direction of influence is from theology to liturgy. But does influence flow in the other direction as well? Does liturgical practice inform theology? For those ecclesial traditions grounded in the principle of sola scriptura, this might appear to be placing the cart before the horse. Surely the starting point is the bible, then our theology or confession, and finally our expression of that in prayer and praise. But is it not also the case that the songs and hymns one sings, the prayers and liturgy one prays, and the liturgical space and movement one experiences, can gradually influence a person's view of God, the church and the world?
It is well known that in the sacramental theology of Luther and the reformers, the words of insti... more It is well known that in the sacramental theology of Luther and the reformers, the words of institution play a central role in the consecration of the elements. The words of Christ, and not our speaking, ensure that Christ's body and blood are given in, with and under bread and wine. This theological conviction finds expression throughout Luther's sacramental, catechetical and liturgical writings, and is a view that is reiterated by his colleagues, confirmed by the Confessions, and reinforced by Lutheran theologians of every generation.
This article takes its cue from Bryan Sink’s argument that Luther’s revision of the Canon of the ... more This article takes its cue from Bryan Sink’s argument that Luther’s revision of the Canon of the Mass is a brilliant example of how the doctrine of justification should function as a criterion for liturgical renewal. Here justification and liturgy are integrally connected. Secondly, the article shows that the doctrine of justification does not lead to liturgical disinterest but rather to liturgical engagement. In sum, if Luther said that liturgical forms are a matter of indifference, this could only mean that precise ceremonial forms are not prescribed by the gospel. But precisely because the liturgy serves to provide a framework for the proclamation and enactment of God’s justifying work, he was anything but indifferent towards liturgical forms.
Those familiar with the Christian liturgical calendar will recall that the first Sunday of Advent... more Those familiar with the Christian liturgical calendar will recall that the first Sunday of Advent continues the theme from the previous week, the end of the age and the coming of Christ. Since we’re at that time of year again, I thought it worth sharing some extended reflections on this theme, provoked by an Advent sermon I listened to almost exactly two years ago. It draws together a line of thought that biblical academics are quite familiar with, even if this line rarely makes it into the pulpit. It follows three sections, Recasting disappointment, Redeeming the text, and Refiguring the return.
In this paper, delivered as a faculty presentation, I explore Paul Ricoeur’s notion of the second... more In this paper, delivered as a faculty presentation, I explore Paul Ricoeur’s notion of the second naiveté as it manifests itself in post-critical theology and progressive Christianity. In the course of traversing Ricoeur’s hermeneutical arc, I explore how the concept of symbol can fill the space left by the divergence of belief and faith. As well as exploring a significant trajectory of contemporary theology, it also represents a stage in my own personal search for an intellectually sustainable form of faith.
In this article I am spurred on by Bryan Spink’s claim that, far from being liturgically disinter... more In this article I am spurred on by Bryan Spink’s claim that, far from being liturgically disinterested, Martin Luther was deeply consistent and intentional in his reform of the Mass. I examine two specific liturgical writings, both from Luther’s early period, to show how his doctrine of justification is the organizing principle of his liturgical agenda. The first of these writings is primarily theological, the other is more pastoral and practical. They demonstrate that while Luther did not think like a modern liturgiologist, his liturgical innovations were anything but arbitrary.
This article (published in Lutheran Theological Journal Vol 46/3, Dec 2012) is based on the openi... more This article (published in Lutheran Theological Journal Vol 46/3, Dec 2012) is based on the opening lecture I gave for the 2011 academic year at Australian Lutheran College. As indicated in the opening lines, I explore the connection between the liturgical life of the church and its doctrine. After unpacking the notion of ‘liturgical theology’, I then discuss some key ideas that have come in for considerable discussion: lex orandi, ordo, and theologia prima.
In this article (published in Lutheran Theological Journal, 45/3, Dec 2011) I sketch both the dev... more In this article (published in Lutheran Theological Journal, 45/3, Dec 2011) I sketch both the development and demise of baptismal exorcism, from pre and post Nicene traditions right up to 20th century practices. This historical survey then provides the basis for a theological reflection and appropriation of the liturgical tradition.
In this article (published in Lutheran Theological Journal, 45/1, May 2011) I bring recent liturg... more In this article (published in Lutheran Theological Journal, 45/1, May 2011) I bring recent liturgical scholarship to bear upon Christ’s ‘words of institution’ as employed in the communion liturgy of many churches. Contrary to traditional liturgical piety, historical research would suggest that these words were not understood in an explicitly consecratory way until at least the fourth century. That is, it was not until this relatively later date that the institution narrative was understood as the privileged means of ‘changing’ the bread and wine of the Eucharist.
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Papers by Linards Jansons