Articles

In Transfiguring Luther: The Planetary Promise of Luther’s Theology, the Lutheran theologian Vítor Westhelle invites us to engage with Martin Luther’s theology in a new way. For those who are not familiar with Westhelle’s work, Transfiguring Luther is an introduction into Westhelle’s innovative and challenging reading of Martin Luther’s theology. For those who are familiar with Westhelle’s work, Transfiguring Luther is a collection of twenty-three of Westhelle’s arguments about and journeys into Martin Luther’s theology and the significance of Lutheran identity in a globalized, post-colonial world. In this review, I will introduce the concept of ‘the figura,’ which Westhelle uses as a conceit in his “transfiguring” of Luther. Then, I will proceed to outline a number of key themes that are present throughout the work. And then, finally, given Dr. Westhelle’s death this spring, I will offer some comments on what he meant to me personally and on the challenge that he left for us to continue.

Holiday seasons are among the most difficult for those in mourning. Well-meaning platitudes fall short, leaving friends at a loss for words, not knowing how to accompany loved ones engulfed in sorrow or facing death.

Letters written by Rainer Maria Rilke from 1907 to 1925 offer an intimate glimpse into the great poet’s understanding of death and the process of mourning. His letters to bereaved friends address the particularity of individual loss and the great themes of transformation in death and life. This small collection of letters is edited and translated by Ulrich Baer whose own difficult journey through his father’s death was transformed by Rilke’s words.

“The relationship between justification and justice in Luther´s theology pertains to his distinction of régimes, the so-called “two kingdoms doctrine.” The amount of literature on this “doctrine” produced between the 1930s and the 1970s is immense.[1] However, at the theological core of this distinction lies Luther´s reading of the scriptures’ framing of the peculiarities of two central notions, faith and love. The Sermon on the Mount (Matthew 5-7) exemplifies the crux of this distinction offering two sets of injunctions, which we find throughout the bible, but in the Sermon are presented in a succinct form parallel to each other…”

This issue of JLE is dedicated to Brazilian Lutheran theologian Vítor Westhelle who passed away on May of this year. Westhelle was a global theologian, although he probably would have preferred to say that he was a planetary theologian. Students came from all over the world to study with him and he went around the world to teach and study the Lutheran theology that he loved so much. His contribution to Lutheran ethics was indirect but important. Perhaps one of his most impactful contributions to Lutheran theology and ethics is what could be call the turn to space and place in eschatology. He viewed with suspicion the excessive emphasis that western theology places on time and lineal history vis-à-vis space rather than cyclical views of time more prevalent in the wisdom traditions of many indigenous and nonwestern peoples. Using space and place as interpretive keys he reexamined biblical symbols, theological doctrines, and Luther’s writings and was able to mine rich new meanings and applications for them.

Lutheran Theology and Secular Law is the second of two volumes edited by Marie Failinger and Ron Duty that boldly take on the task of bringing Lutheran theology and legal theory and practice into conversation. The fifteen essays in the volume are divided into six parts: (1) Our secular age, (2) Lutheran theology and legal philosophy, (3) The individual and the state, (4) International law and human rights, (5) Domestic legal issues, and (6) Professionals, law, and neighbor-love. The three essays in the first two parts of the book are the most theoretical. For this reason, readers might consider jumping in midway through the volume, with the more topical essays, and circling back to the introductory essays later.

There are signs that all is not well with the Christian Church in North America. Among the signs often mentioned are these. First, institutional strength is in decline. Virtually all mainline denominations are experiencing membership loss and financial struggle. Second, the influence of the church seems to be less robust. Congregations were once often the center of community life and their voice a significant force in social discourse. This appears to be less true today. Third, a declining percentage of people identify with the Christian faith tradition. Polls suggest that an increasingly large portion of the population does not see much purpose in the church or has become disillusioned. Karen Bloomquist, a parish pastor, theological professor, scholar and church leader, in Seeing-Remembering-Connecting, offers an extremely helpful analysis and proposal for any congregation wishing to be faithfully engaged in the social order, which is to say, the place we live out our lives.

During my childhood my father used to talk about the rapidly changing times through a cartoon he saw. In Paris, a man was running with a new dress he bought for his wife so it would not become out of fashion by the time he reached home. Today we are living in rapidly and radically changing times. Science, technology and especially the tele-communications revolution are changing our lives beyond our imagination. In a letter dated October 5th 2015, responding to the ELCA Theological Education Advisory Committee’s (TEAC) report, the Conference of Bishops stated that: “We are at a Kairos[1] moment for theological education in the ELCA.” …The purpose of this article is to raise questions and offer a few reflections on TEAC from the margins: What is TEAC? What is its purpose? In what ways the plan outlined by TEAC has been beneficial for theological education in the ELCA? How will TEAC impact the ELCA’s TEEM programs (Theological Education for Emerging Ministry)? How does TEAC address the dreams and aspirations of people of color in our church? And finally how can TEAC be a resource in moving forward?

Education matters considerably for the Lutheran movement. Consistent with the Reformers, the Evangelical Lutheran Church in America (ELCA) teaches a dual calling “to educate people in the Christian faith for their vocation and to strive with others to ensure that all have access to high quality education that develops personal gifts and abilities and serves the common good.” “This calling,” says the ELCA social statement on education, “embraces all people in both Church and society.” Since April 2013, following Church Council action to establish a Theological Education Advisory Council (TEAC), ELCA leaders have undertaken actions that I believe could engender radical change to make education in the Christian faith essential and universal in this church. While yet unknown in the congregations, this work has moved from study and recommendations to early design that seeks a new church for new times. The Lutheran movement should become a network that serves a democratic turn to theological education for the whole people of God.

What is the future of theological education in the ELCA? That is the question that the authors in this issue wrestle with. This question has important implications for Lutheran Ethics because in our tradition, theology is supposed to be the sustained reflection on the faith with the intention to guide our proclamation, our praxis and our life together as a church. Without adequate theological formation the church runs blind and our ethics become reactionary or dangerously ideological. Additionally, theology is never done in a vacuum; if theology is truly incarnational then it is incarnated in concrete cultures, languages and communities. Unfortunately, for too long Lutheran theology has been myopically Eurocentric, dealing preferentially with concerns born of the White European and European decent experience. Both authors in this issue challenge us to reframe the way we understand diversity in the church and in theological education.

The Violence of Climate Change: Lessons of Resistance from Non-Violent Activists by Kevin J. O’Brien || Kevin O’Brien’s rich and stimulating new book The Violence of Climate Change: Lessons of Resistance from Non-Violent Activists evokes the North-American Christian tradition of non-violent activism as a resource for resisting the destruction and suffering brought about by climate change. How might the commitment, courage and ingenuity of iconic non-violent activists such as John Woolman, Jane Adams, Dorothy Day, Martin Luther King Jr., and Cesar Chavez help us achieve climate justice? Writing in a lucid, compelling style, O’Brien directs his book mainly at concerned people of relative privilege who feel defeated by the complexity of climate change, yet realize that they are contributing to destruction and suffering by simply living their day to day lives.