{"id":4999,"date":"2020-11-03T01:57:49","date_gmt":"2020-11-03T01:57:49","guid":{"rendered":"https:\/\/learn.elca.org\/jle\/?p=4999"},"modified":"2020-11-03T01:57:49","modified_gmt":"2020-11-03T01:57:49","slug":"review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen","status":"publish","type":"post","link":"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/","title":{"rendered":"Review: The Alternative Luther: Lutheran Theology from the Subaltern, edited by Else Marie Wiberg Pedersen"},"content":{"rendered":"<p>[1] Editor Else Marie Wiberg Pedersen introduces this excellent collection of articles by explaining that the aim of the volume \u201cis to widen the scope of Luther\u2019s and Lutheran theology by discussing Luther and Lutheran theology as perceived from the perspective of the subaltern, those who are never or rarely heard.\u00a0 The hope is to reach both those often ignored and those by whom they are ignored.\u201d<a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_edn1\" name=\"_ednref1\">[1]<\/a>\u00a0The book does just this. The book eradicates the divide between \u201ctraditional Lutherans\u201d and \u201calternative Lutherans\u201d making the case, by looking at the original German and Latin of Luther\u2019s texts and his historical context, that the traditional Luther is the alternative theologian: a \u201cprecarious\u201d and \u201csubaltern\u201d former monk who was fighting to decolonize Christianity from the Roman Catholic Church by using inclusive language and evangelizing both to those who were too often ignored and to those who ignored them. The authors of each essay connect Luther\u2019s thinking in his time to a call in ours that we might better listen to those who are ignored: the banned, the excluded, the marginalized. While there is, of course, an ethical imperative to listen to our neighbor for our neighbor\u2019s sake, these essays make it clear that this listening will expand our own understanding and help us work towards common goods for more people and more of creation.<\/p>\n<p>[2] The lay reader, the parish pastor, and even some academics might worry that there are two obstacles facing them before they can begin to enjoy this book.\u00a0 The first is the price. In this review, I hope to persuade the reader that she should make every effort to obtain this book and should persuade parish and college libraries to purchase copies so that others can have access. Because this book\u2019s goal is inclusivity, it is important that those who have access to this book work to make it accessible to all those who this book seeks to include.<\/p>\n<p>[3] The second obstacle some readers may find is the vocabulary used in the titles of the essays.\u00a0 Lay readers and pastors outside the academy and academics who studied theology and ethics mainly in the 20<sup>th<\/sup>\u00a0century might not be familiar with terms like \u201csubaltern,\u201d \u201cprecarious,\u201d \u201cheterotopic,\u201d \u201cAnthropocene,\u201d and even \u201cpost-colonial studies.\u201d But note that the use of this vocabulary is exactly why someone unfamiliar with it should read\u00a0<em>this<\/em>\u00a0book. The authors have made every effort to introduce these terms to the new reader with hospitality. Unlike some academic volumes that use jargon to exclude certain readers, these writers use these terms carefully in order to invite an unfamiliar reader into a conversation with those who speak this language regularly in order to provide common words for people to share their experiences, ideas, and concerns. Readers should not ignore a chapter because of the title, but should read eagerly those essays that begin with new vocabulary for each essay contains a primer that explains the words in the title. For example, the historical use and contemporary meaning of the word \u201csubaltern\u201d is explained in the\u00a0<em>Introduction<\/em>. Moreover, the term is interpreted many times throughout the volume, so that by the end of the book the reader is able to understand and use this term fluently to speak about those who hold a subordinate position, who are oppressed by an established institution, and who, therefore, have little voice.<\/p>\n<p>[3] One particular example of an essay that should not be ignored because of a difficult title is Norwegian theologian Trygeve Wyller\u2019s chapter \u201cThe Heterotopic Creation: A Short Contribution to a Subaltern Ecclesiology.\u201d Wyller begins his essay with a story about meeting a South African woman, Nisha, in her home and finding the presence of God in his conversation with her even though \u201cno God had been addressed.\u201d<a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_edn2\" name=\"_ednref2\">[2]<\/a>\u00a0 Wyller then explains that\u00a0<em>heterotopia<\/em>\u00a0is a term used by the French philosopher Michel Foucault to denote a kind of space that is different from the society around it.\u00a0 In Wyller\u2019s narration, Nisha creates a\u00a0<em>heterotopia<\/em>\u00a0in her house, a place that is distinct from the surrounding society, a place where the social order is overturned, a place where she has more agency than the professor who is interviewing her about the trauma she had endured. And in this\u00a0<em>heterotopia<\/em>, he becomes the one who learns and receives care. Throughout the article, the reader gets to know both Wyller and Nisha as they interact; sometimes one seems to be the agent helping the other, then suddenly the situation is reversed. Wyller uses this narrative to both decode the vocabulary of contemporary subaltern studies and to explain that we all need to resist thinking of the \u201cother as the outside.\u201d<a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_edn3\" name=\"_ednref3\">[3]<\/a>\u00a0Instead, Wyller recognizes \u201cthe other as the person in the center\u201d<a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_edn4\" name=\"_ednref4\">[4]<\/a>\u00a0and declares that this recognition is very Lutheran. He concludes, \u201cThe interesting situation, then, is that decentered Lutheran ecclesiology, creation theology, and the centering of the subaltern belong together.\u201d<a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_edn5\" name=\"_ednref5\">[5]<\/a>\u00a0The attentive reader ends the essay understanding the vocabulary and the need to consider the voice of the other as central, echoing the Lutheran theological understanding that we are called to listen to the outcast\u2014not only for her sake but for our own as well.<\/p>\n<p>[4] Another essay that serves as a helpful introduction to the language and ethics of \u201cpost-colonial\u201d theology is Deanna Thompson\u2019s \u201cWild Spaces of Neighbor-Centered Christian Freedom in Subaltern Contexts of Gender, Race, and Illness.\u201d\u00a0 Thompson is one of America\u2019s Lutheran academics with the most readable prose. This essay, like much of her work, helps readers understand each other as they understand a new idea.\u00a0 Thompson reminds Lutherans that Luther\u2019s understanding of justification freed him, and those that share his faith, to take on the concerns of their neighbor and \u2018put on\u2019 their neighbor.\u00a0 This view allowed Luther to listen to women in his time and allowed women to listen to their own voices as well. Thompson recounts how several 16<sup>th<\/sup>\u00a0century women became reformers in their own right, speaking so that they might be heard. Thompson helps readers recognize who might be their ignored neighbor today. She speaks of those who are othered because of their gender, race, illness or disability.\u00a0 Preaching the good news that we are freed by Christ, Thompson suggests that we can embrace \u201cthe freedom to occupy the edges of that terrifying space with the one who is ill,\u201d<a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_edn6\" name=\"_ednref6\">[6]<\/a>\u00a0marginalized, or oppressed. The reader will find by the end of this chapter that she understands the main points of subaltern theology and that they cohere with the Lutheran faith in God\u2019s freeing freeing love.<\/p>\n<p>[5] For those readers looking for helpful Bible study that applies to ethics, Monica Melanchthon\u2019s chapter on \u201cDinah, Luther, and Indian Women\u201d and Surekha Nelevala\u2019s chapter on the \u201cMuted, Sinful Woman in Luke 7:36-50\u201d both engage Luther\u2019s excellent exegetical skills in order to illuminate these texts and then apply them to contemporary situations women face in India and America. Melanchthon\u2019s chapter presents Luther\u2019s own horrified cry that asked where God was when Dinah was raped.\u00a0 In doing so Melanchthon invites the reader to listen to the voices of girls and women world-wide and cry out to God on their behalf.\u00a0 Nelavala\u2019s essay tells the reader that Luther\u2019s\u00a0<em>sutra<\/em>\u00a0is a word of grace that transformed and transforms the lives of Indian\u00a0<em>dalit<\/em>\u00a0men and women even while their suffering continues. Both essays remind the reader that Luther\u2019s understanding grew from his reading of the Bible, not from his own creative genius, and that our continued Bible study will call us to engage with the suffering of our own neighbors.<\/p>\n<p>[6] Those looking for a philosophical analysis of Luther\u2019s understanding and how it relates to subaltern ethics will be invigorated by Vitor Westhelle\u2019s posthumous essay \u201cGod against God: Luther the Theologian of the Cross.\u201d The result is a brilliant philosophical essay that explains Luther\u2019s ontology of salvation and how it related to the economics of his day and ours. Westhelle explains how Peter Abelard in the 12<sup>th<\/sup>\u00a0century created an atonement theology that matched the beginning of the credit system: God paid the part of the debt that the sinner could not pay just as a bank might forgive the debt of an almost bankrupt homeowner asking only small increments that were possible for the sinner to manage. In contrast, Luther\u2019s understanding of God was that God was not a rational banker but one who scandalously paid all the debt. Freed by such abundant grace and asked for nothing in return, Luther did not believe it honorable to make money through economic usury. More important, however, than the economic message is the theological point, that \u201cin the moment of absence and darkness God was indeed present.\u201d<a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_edn7\" name=\"_ednref7\">[7]<\/a>\u00a0This is a message that allows to \u201chope against all hope\u201d\u00a0<a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_edn8\" name=\"_ednref8\">[8]<\/a>\u00a0that we are always able to find refuge in God even if we see only the void.<\/p>\n<p>[7] The eighteen essays in this book are all valuable, each putting forward a new center for the reader, putting forward a new group that might have previously been considered \u201cother\u201d or \u201csubaltern.\u201d\u00a0 Many of the essays are themselves written by those who are part of a \u201csubaltern\u201d group yet who experienced Lutheran theology as liberating to them.\u00a0 Some of the essays are written by those who might be seen as part of a dominant group in Lutheran circles but who have been able to see their neighbor more clearly because of Luther\u2019s theology.\u00a0 However the reader sees herself, she will find new insight, new neighbors, and new understanding by reading\u00a0<em>The Alternative Luther.\u00a0<\/em><\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>Notes:<\/p>\n<p><a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_ednref1\" name=\"_edn1\">[1]<\/a>\u00a0Pedersen, \u201cIntroduction<em>,\u201d\u00a0<\/em>1.<\/p>\n<p><a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_ednref2\" name=\"_edn2\">[2]<\/a>\u00a0Wyller, \u201cThe Heterotopic Creation\u201d, 91.<\/p>\n<p><a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_ednref3\" name=\"_edn3\">[3]<\/a>\u00a0Wyller, \u201cThe Heterotopic Creation,\u201d 96.<\/p>\n<p><a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_ednref4\" name=\"_edn4\">[4]<\/a>\u00a0Ibid.<\/p>\n<p><a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_ednref5\" name=\"_edn5\">[5]<\/a>\u00a0Wyller, \u201cThe Heterotopic Creation,\u201d 97.<\/p>\n<p><a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_ednref6\" name=\"_edn6\">[6]<\/a>\u00a0Thompson, \u201cWild Spaces,\u201d 168.<\/p>\n<p><a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_ednref7\" name=\"_edn7\">[7]<\/a>\u00a0Westhelle \u201cGod against God, 291.<\/p>\n<p><a href=\"https:\/\/learn.elca.org\/jle\/review-the-alternative-luther-lutheran-theology-from-the-subaltern-edited-by-else-marie-wiberg-pedersen\/#_ednref8\" name=\"_edn8\">[8]<\/a>\u00a0Westhelle, God against God, 292.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>[1] Editor Else Marie Wiberg Pedersen introduces this excellent collection of articles by explaining that the aim of the volume \u201cis to widen the scope of Luther\u2019s and Lutheran theology by discussing Luther and Lutheran theology as perceived from the perspective of the subaltern, those who are never or rarely heard.\u00a0 The hope is to [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[15,39,53,50],"tags":[],"class_list":["post-4999","post","type-post","status-publish","format-standard","hentry","category-book-review","category-christian-living","category-feminist-mujerista-womanist-theologies","category-racism"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.2 - 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