[1] This issue of JLE publishes the papers given at the January 2025 Lutheran Ethicists Gathering held in Chicago. The theme of the Gathering was constructive use of Lutheran theology and practice to resist polarization–to resist the pull of separation from our neighbors in a political situation which is designed to destroy common community. The gathering had four sessions, the papers in this issue come from the first three sessions.
[2] The first session was titled: “Theology: A Way to Think about Polarized Ethics.” In this session, Christine Helmer and Amy Carr, the authors of Ordinary Faith in Polarized Times, each presented a paper on Lutheran theology and its uses and limits in providing ethical imperatives to help Lutherans resist polarization. Helmer’s paper is an invitation to consider the limits of a particular (although signature) Lutheran understanding of theology that divorces theology from ethics. She explains some of the history of this divorce and urges readers to consider the how constructive Lutheran theology might offer ways to move forward ethically in polarized times. Carr’s paper begins where Helmer ends; Carr helps the reader consider ways that theology can do a certain kind of work that ethics then can use as foundational in resisting polarity. Both papers acknowledge that there are forces that are using religion to create polarity. A Lutheran response calls us to use theology to urge us toward beloved community.
[3] The second session was titled: “Template and Transcript: The Roles of Liturgy amid Rhetorical Polarization.” Benjamin Dueholm’s paper considers the role of the worship service in polarized times. He speaks of those who demand that sermons and prayers speak explicitly to the political and cultural situations that surround them, noting those calls on Facebook to walk out of church if a pastor does not acknowledge situation X, Y, or Z. He speaks also of those who demand that church be separated from all secular concerns. To bridge this divide, he asks the reader to consider the role of liturgy to call parishioners together in a community anchored in the Christian tradition.
[4] The third session was titled: “Practices and Power in Depolarizing Christianity.” In this session Helmer and Carr each gave practical advice on working towards a de-polarized community. Helmer’s paper explains how the Christian right and Christian left focus on specific understandings of themselves and each other that prevent thinking through issues together. In particular, both attach particular political ideas and buzzwords to their view of Christianity. She also reveals a tendency in the Christian left to prioritize a linear progression towards justice rather than a cultivation of discipleship. Her solution does not suggest that theology is separate from ethics; she did repudiate that in her first paper. Rather she reminds readers that learning how to communicate their views in new ways in order to call others into Christian discipleship is a key part of Christian ethics.
[5] In her paper, Carr speaks to the use of dialogue as a de-polarizing practice. She names four specific practices in holding a depolarizing dialogue: to consider the intentions and context of the participants; to educate all participants of the theological history of the issue; to find places of mutual appreciation and agreement; and to expect participants to own the consequences of their perspectives. She also provides historical examples of growth that came from dialogue between those who disagreed (including at the Council of Nicaea) and contemporary examples of positive and negative experiences of attempts at such dialogue.
[6] The final session at the Lutheran Ethicist Gathering was a conversation led by Silas Kulkarni, Director of Strategy and Advocacy for the ELCA. He spoke of his work with the organization Braver Angels as well as his current work to facilitate conversations that build community rather than factions. Readers interested in learning more about his work and the work of the ELCA in advocacy can find information, resources, and specific calls to action at this link: Advocacy.
[7] Everyday Lutherans for the last century, at least, have debated about the role of the Christian in political controversy. While leaning into a specific kind of doctrine of justification can lead to quietism that ignores the needs of one’s neighbor, an expectation that one is called to certain actions by any means can lead to faction and violence. The papers given at the gathering in January do not give an exact road map for the faithful on how to act in times of polarization, autocracy, or injustice. However, they do remind us that we are called as Christians to wrestle with the question of how to respond—to seek guidance in prayer, in Scripture, in reason, and in dialogue with others in order that we might best recognize our neighbor as a part of the beloved community in which we live.
[8] Finally, I invite readers to also look at a recent letter to the editor written by Rev. Dr. Karen Bloomquist. Readers are able to submit letters to the editor at the email address linked here with the subject “Letter to the Editor.” JLE occasionally will publish these that are responding to past published issues or current events. JLE is committed to open dialogue between academics, clergy, and laity. Letters to the editor are a part of that open dialogue.
