Articles

Less can be more. Newman’s poetry speaks from the heart of the pain of oppression in a way that an academic article could not reach, not matter the world count. ​​We know that the personal is policitcal, but Newman’s work brings home the fact that the polictical is also intensely personal for so many voices not lifted up by mainstream media.​

We live in a society whose prosperity stems from an economy infused with money from the slave trade and the labor of enslaved peoples. The effects of that on people today have not disappeared, but have gone underground where they are harder to name. White eloquently lays out how racism is a sin that we need to name and work against today along with a strategy for people of faith to work together to create a world of healing and justice.

Margaret A. Farley. Changing the Questions: Explorations in Christian Ethics. Maryknoll, NY: 2015, 376 pages, $30.00

Though we hear about events like the riots in Baltimore on the news, opportunities to hear from those on the ground are more difficult to find. The Journal of Lutheran Ethics has the honor of welcoming Bishop Wolfgang Herz-Lane to write about his experience as a member of the faith community responding to the injustice and protests in Baltimore following the death of Freddie Gray while in police custody. What should the role of the church be in a society broken by racism?

That black lives matter should be obvious but unfortunately it is not. Black Lives Matter is not simply a rhetorical expression coined by a few. It is in fact an existential cry with deeply spiritual roots. Born from the depths of centuries of collective oppression (remember slavery, indentured servitude, Jim Crow,) it is an expression of the groans of the Spirit of which Paul spoke, the collective prayer of a people demanding their right to exist, their inalienable right to be.

Rebecca Konyndyk DeYoung, Vainglory: The Forgotten Vice. Grand Rapids, MI: Eerdmans, 2014, 167 pages, $14.00

How can a story without women speak to women? Sarras explores the circumstance of the prophet Jonah and how his experience can speak to Palestinian women today. ​ She examines the story and language of Jonah’s story and compares to the oppression Palestinian Christian women endure today, while suggesting how the church can strengthen these women in their justice work.​​

​In a time of moral ambiguity surrounding discussions of drone warfare, Peters invokes Luther’s “Sin Boldly!” to urge people to adopt a “responsibility ethic” that puts the neighbor’s needs at the forefront of ethical deliberation. ​In our broken world, can we avoid sin? No. Therefore, Peters asks the question–“Should we try?” For him, the answer is no. In order to best serve our neighbors, we need to accept that doing our best is better than doing nothing at all.​

The church is at an important juncture in its public life. How will it respond to the cries for justice bubbling up from the various marginalized sectors of our society?

Since readers have the benefit of two fine reviews that trace the argument of her book plus her own responses, I will refrain from repeating that exercise with its interesting appropriation of Barth and Schleiermacher and its important concern for reconnecting theology and religious studies in the academy. Perhaps what follows may have some implications in that latter case and perhaps suggest another conversation. From the vantage point of my somewhat limited endeavor, however, it will be most helpful to focus on several statements which seem to express her vision of theology’s vocation for the purpose of doctrine.