Denise Rector

In the midst of those threats of life in this not-yet world that give rise to anxiety, even debilitating or all-consuming anxiety, Jesus calls for his followers to make the promise of God’s kingdom their ultimate concern. We experience the threats of life as real and anxiety producing; they are often essentials that need to be tended to. Yet we are still called to make trust in God’s promises the paramount force in our lives. Wolfhart Pannenberg in his early and still very useful lectures on anthropology, contrasts security and trust. The drive for security is the drive to control one’s life and one’s world. When this striving for control becomes an end in itself then security and one’s own efforts becomes the ultimate concern, perversely, the object of trust. The opposite is the trust of faith in the promises of God, an openness to God’s future kingdom made present in the Christ.

​The need for responding to fearful narratives of aging has never been greater. Very large numbers of baby boomers are beginning to retire. As those born between 1946 and 1964 move into their seniority, they are often impacted by negative scripts that can easily lead to heightened anxiety, feelings of meaninglessness, and despair. The task for Lutheran ethics in this (crisis) context is to provide a more complex, faith-filled narrative. To do so, it is important to begin a conversation around how we might best articulate the hope that is ours in Christ as it intersects with the context in which this cohort group is aging.

How does the reality of hope address the deepest anxieties of human beings? This issue explores this question from a variety of perspectives. It seeks to illuminate the intergenerational and gender contours of anxiety as well as its intra-generational manifestations among Baby Boomers and Millennials. It also reflects on this question drawing upon rich biblical […]

[1] I like books that confirm my considered judgments, but I have come to like even more books that compel me to litter the margins with observations, questions and challenges. Transformative Lutheran Theologies, a collection of sixteen essays presenting feminist, womanist and mujerista perspectives, offers reading experiences of both types. My first question concerns the […]

[1] A mere decade ago the quickest form of online communication was an AOL Messenger or email. Chat rooms were generally for those who were more tech savvy, while emails were growing in popularity in the business world and in higher education. Now if personal news has not been communicated via Facebook, Twitter, other social […]

[1] There is no single question concerning technology and religion; the variety of technologies, their vast phenomena require attention to each and every instance to discern and evaluate their significance. A. K. M. Adam’s essay urges caution; it also charges communities to carefully evaluate technology from the various teachings and orientations that arise from the […]

[1] An essay in a journal about Lutheran ethics must do two things by my view, it must say something practical about how we live together, and it must speak from a particular theological vantage point. This is a big target, too big. Fortunately, I have been graciously asked to tie this all together using […]

When assessing technology with a view to religion, one ought not simply adopt the claims of gadget lovers or dystopians, but should attend thoughtfully to the broader system of affordances, perils, advantages, and costs (and to the probability that we will not identify those considerations correctly when we first deploy a particular technology) (para. 39). […]

[1] The question concerning technology and religion2 typically confronts us today when skeptics and enthusiasts debate the reality and validity of computers’ mediation of theological experience, when dubious observers denounce the deleterious effects of digital technology on spirituality, or advocates praise the benefits of online piety. Some laud, some decry, some embrace, some recoil — […]

[1] Let me begin by thanking the Journal of Lutheran Ethics for making possible such extensive consideration of my Procreative Ethics: Philosophical and Christian Approaches to Questions at the Beginning of Life. I owe particular debts of gratitude to my friend Paul Hinlicky for his generous and detailed engagement with the book and to Jennifer […]