Lutheran Theology in Engagement with World Religions

Abstract : When Lutheran theology engages the world religions, it can offer valuable insights into God's word in action which could come from outside the church. In light of God's Word in action which is an indispensable part of Martin Luther's theology, the author draws special attention to Lutheran irregular theology in connection with a universal dimension of God's grace, theologia crucis, and God's reconciliation with the world. Thus, Lutheran theology is of pro‐Old Testament orientation in relationship with Israel, and also of dialogical and public character in dealing with the issue of religious pluralism.     

The Pastoral Challenge of the Environmental Crisis: Environmental Anxiety and Lutheran Eco‐Reformation

Plans for a Lutheran “eco‐reformation” are complicated by the polarization of views related to environmental issues. I argue that there is a special reason to take the agenda of eco‐reformation seriously: a widespread and often unconscious environmental anxiety, which posits a pastoral and existential challenge that must be addressed by the churches. I contextualize the challenge of eco‐reformation in the historical context of Lutheran eco‐theology. Finally, I briefly discuss two key themes for Lutheran eco‐theology: God's presence in nature and the theology of the cross.     

The Consubstantial Otherness of God: Divine Simplicity and the Trinity in Hans Urs von Balthasar

Martin explores divine simplicity according to the twentieth‐century Catholic theologian Hans Urs von Balthasar. She grants that Balthasar does not provide a traditional presentation of the attribute of divine simplicity. In his doctrine of the Trinity, Balthasar emphasizes such themes as distance, “hiatus,” and infinite difference, none of which seems to promise a robust doctrine of divine simplicity. Indeed, some have suggested that Balthasar's Trinitarian theology does not allow for traditional claims about divine simplicity. Martin argues, however, that one finds in Balthasar's Trinitarian theology the doctrine of divine simplicity, assumed as an internalized starting point and rooted in his understanding of the analogia entis. This can be seen, for example, in his various engagements with Aquinas as well as with contemporary thinkers such as Gustav Siewerth and Erich Przywara. Likewise, when addressing the issue of whether the Trinitarian Persons can be “counted” according to our normal understanding of number, he insists with Evagrius that God is simple. In the same context, he similarly draws upon Plotinus, Basil of Caesarea, Gregory of Nyssa, Gregory Nazianzen, Tertullian, Ambrose, and Aquinas. Martin therefore gives particular attention to the Theo‐Logic and to Balthasar's affirmation in his Trinitarian theology of the points that the divine Persons are fully God, the divine attributes are identical with each other in God, and the distinction of Persons has to do not with three parts of God but with opposed subsistent relations.     

The “Strange Acts of God:”The Hermeneutics of Concealment and Revelation in Luther and Shakespeare

Abstract: Martin Luther called himself “God's court‐jester”. He saw history as one of the “masks of God,” and he understood God as hiding Godself often behind the mask of the Devil. Luther developed a paradoxical theology, a theology of the cross, that is surprisingly compatible in certain respects with the paradoxical artistic vision of Shakespeare, especially in Hamlet, King Lear and Measure for Measure. Crucial motifs of Luther's theology—the hidden God, indirect revelation, revelation by concealment, revelation under the opposite, the “strange acts of God,” God's “rearward parts”(posteriora), and suffering (Anfechtungen and melancholy)—resonate with certain latent, even if at times blasphemeous, theological motifs and themes in Shakespeare. They also resonate with the experience of the Lutheran church in Hungary both in its past under communism and today in post‐communist Hungary.     

Paul Hinlicky's Critical Dogmatics: Triune Redemption and Hope in the Beloved Community

In a host of recent publications, Paul Hinlicky has offered both methodological and substantive contributions to a constructive Lutheran theology that takes seriously the post‐Christendom context in which the church finds itself. By elaborating a vision of theology as “critical dogmatics,” Hinlicky adapts pragmatist and perspectivalist motifs to outline a trinitarian picture of the redemption of creation as well as the church's role in anticipating the coming of the Beloved Community. Grounded both in Romans 8 and the trinitarian implications of Luther's joyful exchange, Hinlicky's vision interweaves soteriological, eschatological, and ecclesiological themes to demonstrate how critical dogmatics can test the spirits of a given age in order to determine which features of contemporary existence align with God's ongoing redemptive work, and which must be opposed by the church.     

Where Do We Go from Here?

Beginning with the End represents an excellent collection of articles devoted to the thought of Wolfhart Pannenberg. This volume includes many of the most important thinkers in the science-religion dialogue and shows as well the importance and impact of Pannenberg's theology. This response addresses themes that surface in several of the articles: What is religion? What is science? What is theology? What is God? On some of these themes there is agreement, on others sharp disagreement. The conclusion also considers what this volume suggests about the future of Pannenberg's theology.     

Documentary Visions,Theological Insights

In an attempt to engage students' higher‐order thinking skills, we developed a documentary filmmaking project for our introduction to theology course. By documenting certain aspects of the theology of John Wesley and John Henry Newman (God, creation, revelation, Jesus, the church), students were able to delve deeply into these themes, better understanding them and their interrelationships. The project helped the students to actively practice historical theology, rather than passively learn about it through lectures. In addition, the project emphasized research skills, quality of writing and creative production, and a professional presentation at a screening.     

Martin Luther on Preaching Christ Present

This article advances the thesis that proclamation in Martin Luther's theology illumines Christ's non‐manipulative presence and sacrament his available presence. It is demonstrated that Luther's interest in the church as Mundhaus was not advanced at the expense of an emphasis on the sacraments. Hearing and seeing as correlates of Word and sacrament advance different theological points of emphasis vis‐à‐vis Christ's sovereign yet available presence. Moreover, I suggest that these themes of Word and sacrament – held in tension – roughly correspond to the following pairs in the thought of Luther: pride and despair; redemption and creation; and forensic and effective metaphors of justification. In conclusion, some suggestions regarding the utility of the theme of real presence are advanced for understanding the world as the object of God's saving actions.     

Contours for a Public Lutheran Theology in the Face of Empire

Abstract : Three themes structure Lutheranism's interpretation of the biblical narrative as it intersects with the present challenges of Empire: justification by faith as a declaration of inclusiveness; God's threefold‐multidimensional action creating and sustaining democratic practices (two kingdoms); and the cross as the critical ‘weapon’ against the ‘glory’ of Empire. This implies placing our theology within the present cultural and religious debate in a way consistent with the methodology of the cross: a theology done from the bowels of Empire, revealing its true face behind its alleged ‘benevolent’ mask.     

When Does Truth Matter? Spinoza on the Relation between Theology and Philosophy

One of the aims of Spinoza's Tractatus Theologico‐Politicus is to vindicate the view that philosophy and theology are separate forms of enquiry, neither of which has any authority over the other. However, many commentators have objected that this aspect of his project fails. Despite his protestations to the contrary, Spinoza implicitly gives epistemological precedence to philosophy. I argue that this objection misunderstands the nature of Spinoza's position and wrongly charges him with inconsistency. To show how he can coherently allow both that theology and philosophy employ independent epistemological standards, and that philosophy is epistemologically superior to theology, we need to step back from the immediate disputes to which the Tractatus is a response and examine a Ciceronian distinction on which Spinoza indirectly draws. As well as enabling us to vindicate Spinoza's position, it places his alleged naturalism in a new light and portrays philosophizing as a form of piety.     

DIONYSIAN THOUGHT IN SIXTEENTH‐CENTURY SPANISH MYSTICAL THEOLOGY

This essay reviews the nature and scope of Dionysius’ influence on the Hispano‐Christian mystics, especially John of the Cross and Theresa of Ávila. As background, it first surveys the broader reception of Dionysius in sixteenth‐century Spain, especially among the ascetico‐mystical precursors and contemporaries of both Carmelite saints. This will allow us to reconnoiter with some historical precision how and to what extent Dionysian themes were interpreted and woven into signature components of their mystical theology: John's taxonomy of dark nights and Theresa's views on the suspension of the faculties as a preamble to unio mystica.     

Theology and Mathematics—Key Themes and Central Historical Figures

This article provides a survey of the history of the dialogue between the disciplines of mathematics and theology. It identifies three principal historical periods—the ancient, the scientific revolution, and modern. It identifies five key themes—the ontological status of mathematics; mathematics as a bridge to a noumenal world; God's relationship to the physical universe and how mathematics is part of this; truth—its nature, how we know it, certitude; and the role of mathematics in culture. The author develops these themes by exploring the thinking of several major historical figures.     

DIONYSIUS IN HANS URS VON BALTHASAR AND JEAN‐LUC MARION

This article evaluates Jean‐Luc Marion's retrieval of Dionysius against the backdrop of the debate in recent continental philosophy over the identity and meaning of “negative theology”. Marion's interpretation and use of Dionysius draws heavily on that of Hans Urs von Balthasar, both in his manner of approaching Dionysius and with the central elements of the Corpus Dionysiacum upon which he focuses. Through this comparison, it is clear that different polemical and apologetic interests shape their similar but distinct retrievals. Marion, like Balthasar before him, is translating Dionysius for a new audience. With this translation, I argue that Marion provides a richer and more complex confrontation with Dionysius than has previously been offered within the contemporary discussions of “negative theology”.     

Heidegger on Luther on Paul

Abstract : When it comes to how Heidegger understands theology, Martin Luther was instrumental in his early formulations. Heidegger's interpretation of Luther leads him to descry theology as a discipline best left unfettered by metaphysics and this attitude is carried right through Heidegger's career. By explicating Luther's influence upon Heidegger's early Freiburg lectures from 1919‐1923, we can raise important questions about the nuanced way Heidegger construes Luther's theology in the hopes of inspiring key insights for Luther's appropriation in current post‐Heideggerian theology.     

The meaning and legacy of the Reformation in a global perspective

When reviewing the non‐European perspectives of Lutheran theology presented in the contributions of this issue of Dialog, it is easy to recognize a dominant, unifying theme and a common task in a confrontation with the new Pentecostal churches. It then makes sense to refer to the two central themes and tasks of Lutheran theology mentioned in this volume: the development of a Lutheran pneumatology in contrast to the Pentecostal/charismatic movements; and an interpretation of the Lutheran doctrine of justification that concentrates on how the pure grace and love of God can be witnessed in good works. As a future focal point of Lutheran theology, the contributions from non‐European Lutheran Christianity presented here show that the connection between the theology of the cross as a central element of the grammar of Lutheran Christianity and the dialectics of law and gospel for the interpretation of the salutary efficacy and experienceable nature of the Spirit requires further reflection.     

ALL ANIMALS MATTER: MARC BEKOFF'S CONTRIBUTION TO CONSTRUCTIVE CHRISTIAN THEOLOGY

Abstract. Along with Jane Goodall, Mark Bekoff proposes that religion can join science in recognizing that animals have minds of their own; that humans can humbly imagine themselves inside these minds, all the while recognizing their independent integrity; and that, as creatures with psyches, animals deserve respect and care. In his various writings Bekoff offers many hints of what a theology of animal minds might look like and how it might be part of a more comprehensive theology of respect and care for the community of life. Process or Whiteheadian theology offers a way of appreciating Bekoff's insights, linking them with the ecojustice movement, showing how they can be linked with various themes in evolutionary biology, and developing a threefold approach to animal well‐being: cosmological, ethical, and spiritual. In so doing, process thought shows how the practice of science, particularly as expressed in cognitive theology, involves a marriage of empathy and observation, which represents science and spirituality at their best.     

Teaching with Complicating Views: Beyond the Survey,Behind the Pro and Con

In this article I propose a method of selecting and assigning readings in the religious studies or theology classroom, such that these readings complicate one another, rather than standing in opposition or as simple alternatives. Such a strategy emulates key pedagogical insights of twelfth‐century sentence collection, an activity at the very heart of the earliest universities in Europe. It also draws support from the theories of intellectual development advanced by William G. Perry, Jr. and the Women's Ways of Knowing Collaborative. Both precedents suggest a principle of “complicating views” that can be flexibly employed in a variety of ways and diverse pedagogical contexts, as illustrated by examples from several classes. Such strategies aim to avoid reinforcing intellectual patterns of dualism or undifferentiated relativism; instead, they attempt to promote students' ability to integrate discordant voices and to appreciate diverse points of view, while also staking their own claims relative to them.     

“Converted and always converting”: Transformational spirituality as metanoia

This paper reflects from the local context on the issues of living in creation, and explores to what extent, if at all, our theology of creation leads our ethics and spirituality of creation. It begins by examining the theology of creation that is voiced within the author's church. Then it goes on to explore whether the ethics match that theology. The exploration of the disconnection between our theology and ethics leads a critique of world view illustrated in the graffiti of Banksy. The paper contends that the outlook we need to bring to “earth community” is one of metanoia, a readiness to repent and convert towards a life‐style that brings us into greater communion with the earth. But, grounded in this context, the paper asserts this is not in theology's gift. Only by beginning in a spirituality of companionship can we be helped to make the continuous creative changes needed if we are to convert our life‐style and our theology to treat earth as our neighbour.     

For the Common Good: The Church of England,Christian–Muslim Relations and A Common Word

This paper seeks to explore some of the dynamics of Christian–Muslim relations today, particularly in England, and asks what might be the relationship between such dynamics and current Anglican theology, belief and practice. It explores the lecture of 7 February 2008 given by Archbishop Rowan Williams to the Royal Courts of Justice in London, and suggests that the Archbishop's remarks on this occasion are consonant with his understanding of Anglican ecclesiology. Finally the paper concludes by looking at the Archbishop's response to the document A Common Word and draws links between the Archbishop's interest in this document and his more domestic concerns.