The Sign of Unity and the Bond of Charity: On the Eucharist as a “Taskmaster” in the Context of Global Migration

What does the Eucharist—seen as the source and summit of Christian life and the “meeting‐point on which all the issues of theology converge” (Y.Brilioth) have to do with migrants and refugees? Regardless of how we celebrate the Eucharist, we all have to negotiate ways of living together within the interdependent destiny of globalization. Precisely within this global conviviality, the sacramental and mystical radicalism of unity and love that Martin Luther advocated in his eucharistic theology invites serious consideration but also equally serious contextualization.     

SAVING THE “SECULAR”: The Public Vocation of Moral Theology1

The London suicide bombings of July 7, 2005 were partly the revolt of moral earnestness against a liberal society that, enchanted by the fantasy of rationalist anthropology, surrenders its passionate members to a degrading consumerism. The “humane” liberalism variously espoused by Jürgen Habermas, John Rawls, and Jeffrey Stout offers a dignifying alternative; but it is fragile, and each of its proponents looks for allies among certain kinds of religious believer. Stanley Hauerwas, however, counsels Christians against cooperation. On the one hand, he is right to resist, insofar as liberalism illiberally excludes theology from public discourse. On the other hand, not all humane liberalism does this: Stout's, for example, is genuinely polyglot, requiring not a common secularist language but a common ethic of communicating. Such a liberal ethic and its attendant anthropology merit the support of Christians: there may be more to be said about the Kingdom of God than respect, tolerance, and fairness, but there will not be less. The Christian has good theological reasons to expect some concord with other inhabitants of secular space. Ethical distinctiveness is no measure of theological integrity; and neither theology (pace Barth) nor biblical narrative (pace Richard Hays) should be expected to do all of the ethical running. If Christians are to be thorough in their moral theology and intelligible in their public statements, then they must borrow non‐theological material, formulate abstract concepts, and engage in casuistical analysis. Nevertheless, if an anxious insistence on distinctiveness is a mistake, concern for theological integrity is not. When the moral theologian borrows ethical material from elsewhere, he should integrate it into a theological vision structured by the Christian salvation‐historical narrative, which will sometimes modify the meaning of what is incorporated. So in affirming humane, polyglot liberalism, the moral theologian will at the same time make salutary qualifications. One of these is the assertion of the need of liberal institutions to own and promote their moral and anthropological commitments. In such a confessionally liberal society, universities in general, and the Arts and Humanities in particular, would recover their vocation to form citizens in communicative virtues and to offer them a dignifying, morally serious vision of human being that could save future generations from a degrading consumerism on the one hand and violent over‐reaction on the other.     

“The Only Safe Guide is Love”: Models of Engaging Luther's Ethical Hermeneutic for Theological Responses to the Affirmation of Same‐Sex Sexuality

Lutheran theological discussions over the morality of same‐sex sexuality not only raise “ethical” questions, but point to deeper interpretive tensions that arise when resources of the tradition are interpreted in new contexts. Responding to these debates, in this article I propose that Luther's application of the law to challenging ethical situations provides a historically situated hermeneutic that can redirect theological discussions on same‐sex sexuality. Drawing upon feminist Lutheran and queer theological work, I consider how we may reengage with Luther in a way that is both faithful to his commitments, and also takes queer people seriously as moral subjects.     

“Thine is the Kingdom,the Power,and the Glory”: New Vistas for the Theology of the Cross

Abstract : This article examines fifteen recent books on a theology of the cross in the English language. Following the publication of Moltmann's The Crucified God and Hall's Lighten Our Darkness in the 1970s, unprecedented interest has been devoted to a theology of the cross in theological literature. The author categorizes this literature into four types: exegetical and historical treatments, critiques of theologies of glory, challenges to the abuse of power, and signals of the coming of God's kingdom. Two hypotheses are ventured regarding the emergence of these works at this time: 1) they evidence a theological response to the enormity of human suffering brought into awareness in an age of instant electronic communication; and 2) the urgent concern for the poor and the cry for social justice, which emerged with liberation theologies, are now finding expression through advocates for the theology of the cross.     

The “sexually abused child”: Potential mechanisms of adverse influences of such a label

Labeling and the effects of labeling have been extensively researched in the psychological literature in a variety of different contexts. For example, labeling has been empirically shown to lead to lowered expectancies of behavior and achievement, which can then contribute to the potential for the occurrence of a self-fulfilling prophecy with adverse consequences. Another area that has been extensively researched, with a dramatic increase in the literature base in recent history, is that of child sexual abuse (CSA). Despite various shortcomings of the research literature, the consistent findings have been identification of a variety of negative correlates and symptomatologies associated with CSA. In addition to any direct, negative effects of CSA, there may also be an additional impact from the “label” itself. Although the literature pertaining to CSA and labeling runs deep independently, efforts at addressing the issue of CSA within a labeling contextual framework have been minimal. To that end, this article examines hypothesized mechanisms of how the “sexual abuse” label may potentially have an adverse influence on the children subjected to such a label. The implications of an analysis, which addresses childhood sexual abuse from such a theoretical framework, may be a broader and more holistic understanding of the complexities and sequelae associated with CSA.     

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.     

“If a girl doesn't say ‘no’…”: young men,rape and claims of ‘insufficient knowledge’

Most psychological theories of rape tend to stress factors internal to both rapists and their victims in accounting for the phenomenon. Unlike such theories, social psychological and feminist accounts have drawn attention to social and cultural factors as productive of rape, and have criticized psychological accounts on the grounds that they often serve, paradoxically, to cement pre‐existing ‘common‐sense’. In this paper we examine the ways in which young Australian men draw upon widely culturally shared accounts, or interpretative repertoires, of rape to exculpate rapists. In particular, we discuss the reliance placed on a ‘lay’ version of Tannen's 1992 ‘miscommunication model’ of (acquaintance) rape and detail the use of this account—the claim that rape is a consequence of men's ‘not knowing’—as a device to accomplish exculpation. Implications of our methods for capturing young people's understanding of sexual coercion, rape and consent, and for the design of ‘rape prevention’ programmes, are discussed. Copyright © 2007 John Wiley & Sons, Ltd.     

“You make me a better/worse person”: A two‐dimensional model of relationship self‐change

For better or worse, relationships have the potential to affect individuals' self‐concepts; however, currently no integrative model exists to explain the variety of these self‐concept changes. We propose that self‐concept changes occur along two independent dimensions: direction (increase vs. decrease in content) and valence (positivity vs. negativity of content). These two dimensions combine to create four processes of relationship‐induced self‐concept change: self‐expansion (increasing positive content), self‐contraction (decreasing positive content), self‐pruning (decreasing negative content), and self‐adulteration (increasing negative content). Using community and university samples, we developed a measure of self‐concept change (Study 1) and examined how the four self‐processes were associated with love (Study 1), relationship quality (Studies 2 and 3), and infidelity (Study 3). The self‐concept improvement processes (i.e., self‐expansion and self‐pruning) were associated with greater love and relationship quality, whereas in Study 3 self‐concept degradation processes (i.e., self‐contraction and self‐adulteration) predicted infidelity.     

“I'm a police officer not a social worker or mental health nurse”: Online discourses of exclusion and resistance regarding mental health‐related police work

Despite estimates suggesting that around 15% of UK police incidents involve people with a mental health concern, officers receive very little mental health training. The police have faced high‐profile criticisms over their handling of mental health‐related incidents, whereas the underfunding and fragmentation of UK mental health services has led to concerns that police officers are being forced to undertake a primary role in mental health care. At a time of austerity and widespread cuts to public services, it is important to explore how particular groups work to justify the parameters of their professional duties. This article therefore explores the discourses surrounding mental health problems on an online police discussion forum, highlighting two distinct ways in which mental health‐related work is represented as being incompatible with policing. First, mental health problems are delegitimised and conflated with “scrounging,” positioning individuals as undeserving of police time; second, mental health problems are reified and associated with violence and extreme behaviour, justifying the use of force by police officers and deflecting responsibility onto mental health services. Findings are consistent with previous research suggesting that mental health work is not perceived to be a valid part of the police role.