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.     

Challenges and Gifts of Teaching Luther in a Lutheran College1

This article examines what can be learned from teaching Luther to American college students. It reviews several ways in which college students benefit from studying Luther. The article suggests that identifying the “operating principles” in Luther's thought can help students more carefully discern the contemporary significance of his thought. After discussing some challenges encountered when teaching Luther to college students, the article ends with reflections on the theological significance of the college context. While Luther's discovery of a gracious God remains central, the college setting promotes a retrieval of several broader themes in Luther's thinking that have often been neglected by Lutherans: ongoing creation, wisdom, the Bible as “torah,” the suffering of God, and societal reform.     

Luther Studies in Germany—The Presence and Absence of Theology

Abstract : German Luther studies are still affected by the constellation of the years after the Second World War. Gerhard Ebeling's interpretation of Luther continues to frame the discourse. At the same time, in both systematic theology and church history, genuine interest in Luther has waned. There are some approaches that promise change. Some contributions in systematic theology have revealed the complex character of Luther's theology. Luther is becoming more contextualized. Most significant is the study of Luther with a view to medieval piety, especially mysticism.     

The Finnish Luther: Reflections from a Buddhist Perspective

Abstract : The author argues that the debate regarding the “Finnish Luther” can be illuminated by the rhetoric of merit of Shinran, the founder of the Jōdoshinshū sect of Japanese Buddhism. Tuomo Mannermaa and his colleagues have argued that Luther's doctrine of justification has more in common with the Orthodox doctrine of theosis than the theology of forensic justification of subsequent Lutheran theologians. In faith, the sinner undergoes an existential transformation due to the ontological indwelling of Christ. Both Luther and Shinran begin with similar starting points: the unbridgeable chasm between the sinner and the savior. In Shinran, this sets in motion an affirmation of the existential transformation of the sinner. Shinran's Buddhist rhetoric of merit, therefore, lends plausibility to this interpretation of Luther.     

Nordic Luther Research in Motion

Abstract : Luther research in the Nordic countries is characterised by both continuation and discussion of its own legacy. Finnish Luther studies have a prominent position here, but are by no means the only actors in Nordic Luther research. Giving an overview of Nordic Luther research in the last decade, the article selects four main topics that have been the focus of special attention: politics and ethics, Communicatio idiomatum and Luther's view on language, Luther as preacher, and Luther and the gift. The article concludes with some comments on the continuing role of creation theology, so strongly emphasised in last century's Scandinavian Luther research.     

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.     

Consciences bound and liberated

A hallmark of Martin Luther's theology was his persistent concern for the individual's conscience before God. Nowhere were these concerns felt more deeply than in Luther's understanding of church reform, where he sought to introduce change in a way that did not introduce doubt or impede faith. Among Lutherans in North America, respect for conscience has found a second home in how early Lutherans attempted to establish an American identity for themselves and reconsider their ecumenical relations. After briefly outlining Luther's use of the appeal to conscience, this paper looks at its use in early North American Lutheranism in the thought of Samuel Simon Schmucker before finally considering its use in the twenty‐first century.     

Luther and Shankara: Two Ways of Salvation in the Indian Context

Abstract : This article compares and contrasts the soteriology of Reformer Martin Luther with Advaita philosopher Shankara. Luther's emphasis on the communication of attributes (communicatio idiomatum) in the two natures of Christ gets doubled in faith, where the indwelling Christ takes on our human nature while giving the believer the fruits of his divine nature, such as eternal life. Conversely, our human finite history replete with suffering is taken up into the divine life, dignifying what is mundanely human. In the Indian tradition of the Upanishads and nonduality in philosophy, Shankara seeks the union of the Self (atman) with the highest reality, the Absolute (Brahman). The realization of the oneness of Self with Brahman requires the shedding of all historical or personal attributes. The result is that the suffering of oppressed untouchables and other lower castes is dubbed unreal. A healthy soteriology in the context of Indian spirituality—a Dalit soteriology—could benefit from Luther's exchange of attributes, because the mundane sufferings of humble people are dignitifed by receiving a place in God's reality.     

Luther and the Eucharistic Controversy

Luther wrote That These Words of Christ … Still Stand Firm to teach people what they should believe about the Lord's Supper and to refute the arguments of his opponents. Luther saw the devil as responsible for the rejection of Christ's substantial presence in the bread and wine of the Lord's Supper. The disagreement concerning the eucharist rested on the opposing exegesis of key Scripture texts and had implications for Christology and the understanding of the relationship between theology, science, and human reason. Luther believed that his opponents taught a heretical position that endangered people's souls, and so their ideas could not be tolerated.     

The Option for Life

In today's Anthropocene, the reality of our growing global population, with its requirement of and strain upon the natural world, and our grave projected ecological outlook pose new challenges for Christian ethicists. How can both people and the earth flourish? Discussed within the context of theological and secular reflections on natural law, this article proposes one answer to such a question through a recasting of the human right to nature by way of a deep and wide understanding of vocation. Using Luther as a prototype who demonstrates the innate value of all life forms and offers an innovative working concept of vocation, it is here shown how an emphasis on vocation, when extended ecologically, can promote the option of life for all.     

Did Paul Get Luther Right?

Abstract : Did Paul and Luther proclaim the same gospel? Although Luther's understanding of the work of Christ and his idea of the “joyous exchange” between Christ and believers reflect many ideas that are foreign to Paul's thought, both agree on the heart of the gospel, namely, that justification is by faith alone, since “faith alone fulfills the law.” In Christ God graciously accepts sinners just as they are, so that as they live out of faith, trusting solely in God for forgiveness and new life, they may become the righteous people God desires that they be, not for God's sake, but for the sake of human beings themselves.     

Luther and Gender: Shifts in Paradigms and Orientations

Considering the tenderness and detail with which Luther attends to matters “all about Eve” in his Genesis lectures—and how he treats the matriarchs in the Genesis narrative—we can say that gender and women constitute a central interest for the reformer. He developed, in his context, a new theological anthropology that valued women's biological distinction, difference within sameness in creation, and absolute equality in redemption and callings. While his gender ideology is a work in progress, Luther's instincts are modern, if not even feminist, when placing the uterus at the central place of the delivery of the saving incarnate Word.     

United with Christ in the spirit: The pneumatological dimension of the doctrine of justification

An important aspect of the consensus reached in the Joint Declaration on the Doctrine of Justification was the understanding of justification as union with Christ. From the Lutheran side, this understanding was dependent on the contributions of the Finnish school of Luther research. The Finns’ understanding of justification has been criticized for its insufficient pneumatological basis, and this criticism might also be applied to the Joint Declaration. This article points to resources in Luther's theology as well as perspectives from Pentecostal theology that might contribute to developing the pneumatological dimension of the doctrine of justification.     

Why talk about sin? Luther's understanding of sin and hopeful sin-talk in the 21st century

For Luther talking about sin and the sinful nature of human beings has a strong pastoral significance. His emphasis on the “bondage” of the human will is tightly connected to his insistence on the human sinful condition, and our inability to choose to be or not to be held captive by sin. My conclusion is that it is indeed important to continue to talk about sin if the Christian discourse about God's forgiveness and grace is to make sense. Furthermore, I believe Luther's understanding of sin as misplaced trust, the distinction he makes between sin and sins, and his idea of a justified sinner can indeed make a significant contribution to a hopeful sin-talk within Christian communities today. It is, however, necessary to pay attention to Luther's historical context and to reevaluate his understanding of human nature and human sinfulness from a feminist critical perspective. The sin-concept has gradually been losing its relevance within Christian communities. Therefore the question: why should we continue to talk about sin? The aim of this article is to explore Luther's understanding of sin and human sinfulness, in order to find out if, and then how, he might prove helpful when it comes to the interpretation of the concept of sin in the 21st century. The focus is on Luther's pastoral writings in The Small and The Large Catechism (1529), together with his Smalcald Articles (1537).     

Merit and the Finnish Luther

The concept of merit, according to a Catholic understanding, is dictated by the nature of the divine grace that moves Christians to good works without violating their freedom. The Lutheran tradition, however, rejects the meritorious character of good works, at least in the context of salvation. In this article, it is argued that the new, Finnish Luther interpretation undermines the basis for Lutheranism's traditional resistance to the notion of merit. A tentative conclusion is that a Lutheranism that appropriates the Finnish interpretation has reason to embrace the applicability of merit‐language in soteriological contexts.     

The “Enemies of God” in Luther's Final Sermons: Jews,Papists, and the Problem of Blindness to Scripture

Martin Luther's attack on the supposed “enemies of God” in his final sermons was part of the reformer's concerted effort to announce his last will and testament for evangelical Christianity. Chiefly, the article defines what made Jews and “papists” distinct from other enemies in Luther's view. Jews and papists both had possessed Scripture since ancient times; yet they remained unreceptive—for reasons Luther struggled to explain—to the Word therein.     

Luther: A Mystic

Understanding Martin Luther means looking at a medieval monk heavily influenced by his confessor, John of Staupitz. Staupitz inspired Luther and his friends to read the sermons of the late medieval mystic John Tauler. Here Luther found a theology of grace, the idea that faith is the only remaining point to a grace‐full God. Tauler's most obvious influence, his understanding of penance, shaped the first and second of Luther's Ninety‐five Theses. Another influence, that of passion mysticism, Luther explored and developed in his early tracts. Over the years, while Luther would stress the importance of Scripture over mystical experience, this was more a slight but meaningful transformation rather than a complete break with mysticism.     

The Lutheran Confessions and Popular Religiosity in Latin America

Abstract: The early history of European missions in Latin America led to a close identity between Confessional Lutheranism and German culture. Following World War II that connection has been all but broken, and Lutherans now swim in the sea of Latin American pluralism, including popular religiosity or the people's religion. Constitutive of the latter is devotion to the saints; and the emphasis on “remembering the saints” in Martin Luther and Philip Melanchthon may become valuable resources in contextualization.