Denise Rector

What is the Christian response to climate change? For this month’s authors, Christians are called to be good stewards of the planet given to us by God. Part of that calling is preventing the worsening of climate change by restoring ecosystems to healthy states. Gil Waldkoenig looks at four case studies of Lutheran ministries that […]

Baker’s piece addresses the attendees of the Convocation of Lutheran Teaching Theologians directly, which is appropriate for his focus on context. Baker explores the importance of global experiences in theological education and asks professors to think of ways in which different global contexts can impact their students’ understanding of theology and even learning styles. On a larger scale, he also urges seminaries to establish effective partnerships that allow students from the United States to study abroad in addition to bringing students here. How can our theology reflect our relationships and our relationships reflect our theology?

This issue features two presentations given at the Convocation of Lutheran Teaching Theologians meeting this past fall. The two authors focused on the relationship of globalization and theological education, or lack thereof. How could we in the United States better serve our neighbors in the Global South in terms of the theology we create and […]

Globalization affects all aspects of our lives, from the products available at the supermarket to the music we hear on the radio. Church is not immune to this, nor should it be. However, Rajashekar points to how theological education has not effectively embraced the gifts of globalization. Instead, the pattern has been to continue to see white male theology as universally applicable and correct, and theology coming from the global South as relevant only in its own context. Rajashekar explores how this power imbalance influences the theology being produced as well as how students of theology are being educated in the all over the world.

Lloyd Steffen and Dennis R. Cooley. The Ethics of Death: Religious and Philosophical Perspectives in Dialogue. Minneapolis: Fortress Press, 2014, 325pp.

Langerak, Edward, Civil Disagreement: Personal Integrity in Pluralistic Society. Washington, DC: Georgetown University Press, 2014, 170 pages, paperback, $29.95.

Olson’s concern with the last twenty-five years of critical work on Paul’s identity as a Christ-believing hellenistic, diasporan Jew is its potential to shift the Lutheran paradigm of the proper boundaries of Christian praxis for Jews. Olson notes that this desire was expressed in the papers of the 2014 Helsinki consultation on “Continuity in the Body of the Messiah”. Christ-believing Jews wish “to express election and covenant-based Torah practice in the church” as part of their Christian witnesss. Such commitment to God’s earlier and continuing covenant is not foreign to Paul’s thinking about Jews, “… to them belong the adoption, the glory, the covenants, the giving of the Law, the worship and the promises; to them belong the patriarchs and from them, according to the flesh, comes the Messiah (Rom 9:4-5)”. Thus, Mattison explores the question of would or could the Pharisaic, diasporan Paul have kept the Law while an apostle to the Gentiles? What would be the criterion for keeping the Law?

Peter Tomson reckoned Paul’s theology of justification able to coexist with his Law (Torah) observance. Recent exegetical work based on the view that Paul remained within Judaism make reconsideration of Tomson’s position timely. Olson examines five theological criteria in Stephen Westerholm’s Lutheran Paul, arguing that Paul so defined might also consistently observe the Jewish Sabbath and dietary laws. If so, the ‘Third Use’ of the Law is relevant for all Christians.

In this edition of the Journal of Lutheran Ethics, the perennial issue of whether Christians are called to “keep the law” is explored. While Jon Olson’s article and Robin Mattison’s response center on the Apostle Paul, his Jewish heritage and the extent to which he continued to observe the Sabbath and observe the dietary laws […]

Brattston acknowledges that Christians have an obligation to care for the poor because of Scripture. However, he points to the first two hundred years of Christian community, before debates of doctrine created a splintered church, as a further sign that all Christians share these forebears and therefore should listen to their counsel to care for the poor. In the spirit of the early church fathers, Brattston urges Christians to pray for justice and contact their political representatives to enact policies that will support sustainable and sufficient standards of living.