Advocacy,Political Participation,and Citizenship: Lutheran Contributions to Public Theology1

Abstract : Martin Luther never developed a political theory, but his theology does inform the way Christians live in society, making it both public and political. Luther's “two kingdom theory” often has been misinterpreted to justify passivity and obedience toward civil authorities. Under closer examination, however, his theology applies to the everyday practices of politics, economics, and religious affairs. In the context of nation‐building, a Lutheran theology fosters citizenship not only as individual rights and responsibilities, but as active participation in civil society.     

Christ‐Centered Concreteness: The Christian Activism of Dietrich Bonhoeffer and Martin Luther King Jr.

Dietrich Bonhoeffer and Martin Luther King Jr. were both pastors and theologians who wrestled with the meaning of Christ‐centered faithfulness for their time. They were advocates of social justice and human rights who resisted the temptation towards a secularizing two‐realms split that makes Christianity a private life religion; they defied contemporary laws and cultural norms, and they faced opposition to their work from many of their fellow Christians. We may learn from their prophetic witness for Christian faithfulness in our contexts by paying attention to their respective interpretations of the way of Jesus.     

'The Christian as Christ to the Neighbour': On Luther's Theology of Love

Abstract: This article explores the theology of love advanced by Martin Luther, relating it to his account of the presence of Christ by faith in other people, and to his biblical expositions. In outlining Luther's contrast between the love of God and the human loves, it is argued that Luther nonetheless is still able to value human love. Finally, the relationship between love and faith in Luther is described: love is chief among the many gifts of God that we receive by faith.     

The precarious power of a strongly worded letter: Political correspondence,Lutheran theology,and civic participation

Facing political decisions involving local issues or systemic injustice, we sometimes decide to write a letter. Opinion pieces in the town newspaper, online posts about current events, and letters sent to elected officials all share the presumption that putting words on a page can make the political community a better place. This article examines these practices and the reasoning that supports them by connecting Martin Luther's theology of good works with insights from political theory and current debates about civic participation. Luther claims that good works are needed to discipline the body and serve the neighbor in love. This theological framework is offered as a guide for assessing the value and functions of political correspondence. It contends that writing letters serves to discipline individual and collective political bodies, developing needed skills for sharing and receiving the claims we make while resisting temptations that pull us towards indifference, cynicism, or self-righteous assurance. Letters should be seen as invitations of service and neighbor love that display our competence and commitment to others. Letter writing, as a good work, is risky in that the goodness of our labors remains an open question. The analysis here offers guidance for assessing our better and worse reasons for political postings, whether on the church door or elsewhere.     

Luther on Unio Cum Christo

Although often neglected, Luther's concept of unio cum Christo in justification is a fruitful model for integrating faith and ethics. According to this model, the Christian is justified in union with Christ who is present in faith. Since Christ is the incarnation of God's self‐giving love, the Christian united with Christ will in turn love her neighbor. This model of integration reveals an intrinsic connection between faith and ethics. Justification concerns not only the dyad of self and God, but also the self's relations with other persons. For Luther, loving the neighbor completes justification. Nonetheless, in both Luther's writings and for the purposes of constructive ethics, unio cum Christo is best understood not as an exhaustive account of integration, but as a helpful model for illuminating certain theological commitments, especially the importance of neighbor love to the God‐relation.     

Love Your Neighbour as Yourself

This paper examines the many ways interreligious dialogue and interreligious relationship-building interact with and serve how we live out – with others – the moral core of the Christian faith, which is the love of God and neighbour. I take as an example the contemporary Poor People’s Campaign in the United States. The campaign originated with the Rev. Dr Martin Luther King Jr, the Rev. Ralph Abernathy, and others involved in the civil rights movements of the early 1960s. While the Poor People’s Campaign was initiated by and is led by Christians, it is intentionally inclusive of people of many different faiths and those with no particular faith, all of whom share the commitment to love and to serve the poor.     

Lutheran Subjectivity and Costly Neighbor Love in Secular Sweden: Confronting the Refugee Crisis through Alethurgy

This article offers a constructive Lutheran theology that challenges the hegemony of secular Sweden, particularly in light of challenges posed by the current global refugee crisis. The author uses Guillermo Hanson's creative rethinking of Lutheran subjectivity to highlight a radical embodied vision of neighbor love. Retrieving Luther's claim that Muslims and Christians worship the same God, the article concludes with proposals for alethurgic practices that wed neighbor love to acknowledgement of a common God.     

Sin and the Limits of Theology: A Reflection in Conversation with Julian of Norwich and Martin Luther

While the confession of divine transcendence entails that all theological speech faces intrinsic limits, the problem of sin brings theology’s limits into focus in a very particular way. For while Christians confess that God has been uniquely and unsurpassably revealed in Jesus Christ, insofar as they do not claim that even this revelation explains the place of sin in the divine economy, the ongoing mystery of sin and evil presents the theologian with a stark alternative. On the one hand, if the grace of God revealed in Christ is emphasized, less attention will be given to the mystery of sin that remains hidden in God; on the other, if theologians emphasize what is hidden, the light of Christ will be obscured. This article explores the tension between these two alternatives with reference to the Showings of Julian of Norwich and Martin Luther’s Bondage of the Will.     

Christ's Love as the Basis of the Church's Faith Witness to Muslims

According to the Christian view, the essence of the triune God is revealed in the relational event between God the Father, the Son Jesus Christ, and the Holy Spirit. The Bible says of this God, “God is love” (1 John 4:8, 16). By way of example, the article explores “God's love” to show that the Qur'an's conception of God is incompatible with key tenets of the New Testament. Thus, when keeping both conceptions of God in view, we cannot speak of one and the same God. Now what does this mean for the pursuit of conciliatory relations between Christians and Muslims? Which relational paradigms need to be kept in mind? After reflecting on the concepts of neighbourliness, companionship, and hospitality, the article goes on to trace the conceptual outlines of Christian mission as a mission of God's love (missio amoris Dei). Its hypothesis is that a characteristically Christian conception of God can supply useful motifs for appreciative and conciliatory actions by Christians toward Muslims. Finally, the author proposes a theology of interreligious relations (which he has elaborated upon elsewhere) as an alternative approach to conventional theologies of religion.     

From the Same Spirit: Receiving the Theological Gifts of Transgender Christians

Transgender Christians bear four transformative gifts to the body of Christ. They celebrate that humans are God's created co‐creators, and that God creates with and through them. Second, gender non‐conforming Christians have learned to steadfastly love (hesed) themselves as they love God and the world. Next, transgender Christians witness that humans are a coherent unity of body‐mind, not a mind in a body. Finally, transgender followers of Jesus welcome the Holy Spirit's gifts of plurality, newness, unity, and freedom.     

(THE IMAGE OF) GOD IN ALL OF US

This essay compares Sikh and Christian thought about and practices of hospitality in light of the global refugee crisis. It aims to show how both practices of hospitality, and religious ethical thought about hospitality, can be enhanced by dialogue between traditions. The refugee crisis arises out of a global failure of hospitality, and the type of hospitality refugees most fundamentally need is that which confers membership in a political community. Comparing Christian and Sikh ethics of hospitality provides guidance toward building rooted religious communities that welcome outsiders, including by incorporating them into political communities. In particular, Christians who hold social power and privilege can better fulfill ethical mandates of hospitality by looking to the example of Sikhs and other marginalized groups. Sikhs have often built communities through acts of hospitality and welcomed outsiders without fear, even in contexts where their own belonging is questioned and their own security is under threat.     

What Love Is Not: Lessons from Martin Luther King,Jr.

Focusing on the concept and practice of love sheds light on Martin Luther King, Jr.’s negative political theology. King was fundamentally concerned with what love is not, and it is this negation that colors his political vision. I do not take King’s political theology to be either primarily derivative of American liberal Protestantism or primarily derivative of folk African American religion, or of some syncretism of these. Rather, I take King to be participating in a tradition of negative theology that pairs the critique of idolatry with attention outward and inward, to the marginalized and to spiritual life.     

Political Humiliation and Conversion

In this article, I explore political humiliation and its relation to conversion, as seen in the autobiographies of Malcolm X and Martin Luther King. In brief, I argue that before and during the time that Martin Luther King and Malcolm X lived, political structures, laws, policies, and programs gave rise to and supported social behaviors and communications of the dominant group that were aimed at humiliating a subjugated, marginalized group—African-Americans. These experiences of political humiliation served to motivate Malcolm X and Martin Luther King to make changes in their religious commitments and attitudes. I argue further that their conversions, while different in a number of ways, cannot simply be understood as religious acts. Rather, their conversions represent political-religious acts that involved a turning away from the individual and social political subjugation to acts of political resistance against the pervasive barrage of humiliations at the hands of whites. Their political-religious acts of resistance also included a redemptive telos, which was a quest for a present and future political, social, and religious realization of human dignity and freedom.     

Rethinking Prophecy

Abstract

This essay demonstrates that Argula von Grumbach’s understanding of prophecy and interpretation of Old Testament prophecy show direct alignment with Martin Luther’s views as they appear in his early 1520s German works. We recall that it is too restrictive to view ‘prophecy’ in the sixteenth century in merely apocalyptic terms. Rather, the author points to the wider view of prophecy of a contemporary male Protestant in which ‘prophecy’ is specifically aligned with the call to interpret and apply Scripture. The author sets illustrated several ways in which this new definition of prophecy played out in the writings, self-conception, and ministry of the aristocrat, Argula von Grumbach. She and Luther both emphasized the call of Christians to interpret Scripture, speak out against unbiblical teaching, distinguish between true and false prophets, and read contemporary situations in the light of Old Testament prophecy. Argula is, therefore, a prime example of one kind of early Luther reception in informed, lay circles.     

The Heart of the Reformation Faith

Abstract: This historical and theological study of Reformation theologians, principally Martin Luther and John Calvin, examines three dimensions of faith: (1) faith as belief; (2) faith as trust; and (3) faith as the indwelling presence of Christ. To the question, “how does faith justify?,” the answer is found in the third, the indwelling of Christ, wherein the justness of Christ is present in the sinful person.     

King Ideology — “Urmensch” — “Troonsbestijgingsfeest”

The aim of this article is to show the structural continuity of the idea of justification and grace between the Cistercian abbot Bernard of Clairvaux and the Augustinian friar and church reformer Martin Luther in a forward reading of the two. Others, such as Peter Manns, the Obermann School and the Finnish Luther research have pointed at some link between Catholicism, including Bernard, and Luther, but they have also pointed to differences, especially as to their understanding of justification and grace. This article goes a bit further, by showing structural similarities between the two theologians, separated by some 400 years, also when it comes to the understanding of faith and grace. By so doing it furthermore questions what has been the dominant view among Lutherans: that Luther broke entirely with his Catholic past, with the exception of Augustine. The article therefore treats of factors that have been decisive for this view, such as the almost hostile perceptions of mysticism and Bernard as a mystic as well as of Mariology and Bernard as a mariolate. It is demonstrated that these labelings, the mystic and the mariolate, are based on a backward reading of Bernard's teaching, and that he first and foremost was a theologian preaching the justification by grace through faith because of Christ. The question is if Bernard, whom Luther evaluated highly as a preacher of Christ, can be seen as a model for Luther.     

Incongruous and Creative Grace: Reading Paul and the Gift with Martin Luther

Paul and the Gift by John Barclay advances an interpretation of Paul’s theology of grace that resonates with Martin Luther’s reading: God’s gift is God’s Son, Jesus Christ, given for and to the unworthy. To imagine Luther reading Paul and the Gift is thus to conjure images of deep and fundamental consensus. But questions remain. Is the law a cultural canon of worth that God’s gift of Christ ignores, or is it, as God’s law, a fixed judgement that God’s grace contravenes? Does God give only ‘without regard to worth’ and thus with a kind of divine indifference to cultural indices of value, or does the gift of Christ contradict the conditions of its receipts and thus come in a way that is actually incongruous? With these questions, Luther might push back against Barclay. With others he would ask Barclay to go further. Is not God’s incongruous grace also and characteristically creative? How is the gift of Christ that God gave present to and for recipients as the gift God now gives? In all these ways, Luther’s theology of the word poses questions to or invites expansions of Barclay’s theology of grace.     

An Anonymous Lutheran? Can Luther's Theology Permit Salvation Outside the Church?

How accurate must one's religious beliefs be in order to qualify for saving faith? Is there salvation outside the visible church? How much room for error does God allow? For two millennia, Christians have struggled with these questions. Martin Luther insisted on a very precise understanding of the gospel for the reception of God's grace, leaving the vast majority of humanity without any possibility of entering the kingdom of heaven. This obviously has troubled a great many of his theological progeny. While his theology appears to demand such narrow parameters for the faithful, the author maintains that it is possible to retain Lutheran orthodoxy and posit salvation outside the visible church.     

Luther and the German State

This article is a discussion of the instrumentalization of Martin Luther by German historiography in the nineteenth and twentieth centuries for politically-legitimating, purpose providing ('sinnstiftend') and especially national purposes. In the nineteenth century the Luther jubilee of 1883 was one of the highlights of German nationalism, which had developed rapidly since the unification of 1871. During the First and Second World War Luther again was turned into an active supporter of German nationalism. This study focuses on the last large-scale attempt to instrumentalize Luther for national purposes; ie the Luther interpretation in the German Democratic Republic. With the help of a new Luther reception the GDR tried to improve the basis for her own national identity. She intensified her policy of delimitation from the Federal Republic of Germany with the help of a new and very positive Luther image. These East German attempts, however, backfired and were counter productive in their results. The political appeal to an all-German historical personality like Martin Luther could not legitimate a divided Germany. On the contrary, it brought about the opposite, that is it rather stimulated underlying all-German affinities and cohesive forces. Of course East German historians did not aim at "Wiedervereinigung"– which, naturally was a political issue of the highest degree. But, with the aid of Luther, they unconsciously played an important part in setting the stage for German unification.