Denise Rector

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?

Is doctrine of interest anymore to theologians and ethicists? If the answer to this is no, if doctrine ceases to incite curiosity and inspire questions, then the work of Christian theology and ethics too, will end. If the answer is no, then theologians will no longer inquire into the nature of doctrine, study doctrinal formulations from the past, and figure out how to best construct doctrine. Ethicists will no longer ask how human behavior relates to God; they will not prescribe action in community that is predicated on the doctrine of redemption. The end of doctrine would be the end of both theology and ethics.​

In her book, Theology and the End of Doctrine, Christine Helmer diagnoses the current subject-matter crisis of academic theology. Does theology belong in the contemporary secularized academy? After evoking a couple of sharp dismissals of the idea that theology still deserves a place on university campuses (including one critic’s rather bloodthirsty suggestion that theologians are now “fair game” to religious theorists), Helmer insightfully points out that it is precisely theologians’ historic focus on doctrine that makes their less charitable colleagues want to hunt theologians down in the enlightened woods of the post-Enlightenment academy.

For many readers this will be a surprising book. Some will find surprising Helmer’s use of Barth and Schleiermacher as allies on the same side of an argument. Some will find surprising her use of Barth in criticizing elements of the so-called Yale School, or at least elements of it. No one familiar with the author will be surprised, though, by the historical erudition and the conceptual creativity of this book.

Regular readers of the Journal of Lutheran Ethics will recall that the July/August edition is the book review edition featuring reviews of a number of different works. This year we have the welcome opportunity to take a different tack and focus on one book, the latest and much discussed publication of Lutheran theologian and scholar, […]

Dialectical Theology and Jacques Ellul: An Introductory Exposition. Jacob E. Van Vleet. Fortress Press, 2014.