Luther and Justification

In this article, I reflect on Luther's doctrine on justification as it came out in different ways in some of his seminal writings between 1518 and 1538, all represented in volume 2 of The Annotated Luther. Discovering the righteousness of God as something already given to humans opened fundamentally new perspectives to Luther.     

The Gift Economy of Direct Transnational Civic Action: How Reciprocity and Inequality Are Managed in Religious “Partnerships”

How does religion help facilitate civic action in transnational contexts characterized by material inequality and spatial separation? Short‐term mission (STM) travel, a popular activity among U.S. religious groups, exemplifies a recently emerged form of transnational civic action characterized by face‐to‐face, decentralized, pragmatic activity. Our research analyzes how participants in STM‐based relationships manage inequality while pursuing an ideal of partnership across distance. We match data from a mixed methods study of Arizona congregations that produce STM travel with interview data from foreign religious organizations that host STM travelers in El Salvador. We engage gift exchange theory (GET) to show how a discursive repertoire combines with organized gift exchange practices to manage inequality and produce partnership in STM‐based relationships. Our data provide evidence of a unique cultural process, the spiritualization of reception, which emerges during gift reciprocation. This process converts unequal material gifts from foreign hosts into spiritual understanding among STM travelers, stabilizing status indebtedness that could threaten a partnership. This research increases knowledge of STM travel, shows how gift exchange structures can facilitate transnational religious partnerships, and suggests ways to use GET to understand transnational civic action in general.     

When is the gift given? Organ donation,social representations,and an opportunity to register

The gift of life doctrine underpins Australia's approach to organ donation: in legislation, clinical practice, community awareness campaigns, and educational activities. In this paper, we present an approach that situates an understanding of organ donation within a social representation framework as a system of values, ideas, and practices. In cadaveric donation, the final giving‐of‐the‐gift can never be by the donor, leading us to ask where the potential donor's decision to give the gift really lies. We present research from three studies that explored the relationship between what was socially understood about organ donation and the registration of donation intent. Drawing from three socially and culturally diverse populations, we asked people working in a corporate city institution and those attending two football matches in the outer city area to complete a word‐association task and Likert‐scale belief questions about organ donation—followed by an opportunity to register immediately on the Australian Organ Donor Register. Driven by the interdependent themata of life/death and self/other, the gift of life doctrine is inextricably linked with the loss of life emerging as both positive and negative beliefs allowing their relationship to actual registration behaviour to be observed. Our findings suggest that in many instances, the potential donor's genuine desire to give the gift lies in the tension between positive and negative beliefs, manifesting as a consent registration when the positive beliefs about donation prevail and an immediate opportunity to register is available.     

A Eucharistic Understanding of “Fresh Expressions”

Fresh expressions of church are a growing and important example of emerging missional churches. They can be viewed theologically through the lens of eucharistic ecclesiology. This is because they mirror the theological logic of the eucharist – its nature as a gift, the dispersal of this gift, the appropriate sharing of the gift (appropriate to the context and the tradition), the eucharistic action of handing over the gift, the incorporation of worshippers into the whole church by means of the gift, the dying‐and‐rising transformation the gift makes possible, and the return gift to God in thanksgiving. The birth of these new Christian communities gives discipleship a eucharistic shape. The implication is that just as the eucharist is central to the church's life, so should be these new communities.     

Saving Them From Yourself: AnInquiry into the South Asian Gift of Fearlessness

This article considers the importance of indigenous classifications in the study of comparative ethics. Specifically, it explores medieval South Asian gift discourses from Jain, Theravada, and Hindu Dharmasastra sources, which list and discuss a variety of prescribed gifts. Such lists generally include a category of gift known as the “gift of fearlessness”(abhayadana), wherein refraining from harming others is considered a species of gift giving. This type of gift and the discussions concerning it unite generosity and nonviolence in a way that is suggestive for understanding how some medieval South Asian theorists conceived of the gift, human nature, and altruism.     

Selling Yourself: Titmuss's Argument Against a Market in Blood

This article defends Richard Titmuss's argument, and PeterSinger's sympathetic support for it, against orthodoxphilosophical criticism. The article specifies thesense in which a market in blood is ``dehumanising' ashaving to do with a loss of ``imagined community' orsocial ``integration', and not with a loss of valued or``deeper' liberty. It separates two ``domino arguments'– the ``contamination of meaning' argument and the``erosion of motivation' argument which support, indifferent but interrelated ways, the claim that amarket in blood is ``imperialistic.' Concentrating onthe first domino argument the article considers theview that monetary and non-monetary meanings of thesame good can co-exist given the robustness of certainkinds of relationship and joint undertakings withinwhich gifts can figure. It argues that societalrelationships are vulnerable or permeable to theeffects of the market in a way that those constitutiveof the personal sphere are not.General, more broadly political questions remainunanswered but the core of Titmuss's original andchallenging argument remains and can be presented ina defensible form.     

Forgiveness,the Gift,and Ecclesiology

Abstract: This article responds to the work of George Lindbeck and John Milbank while putting forth a new position on the theology of gift and forgiveness. Saarinen constructs a rudimentary theological anthropology, focusing on God and human beings as givers. As an example of applying this “giver‐oriented perspective” he outlines a fourfold typology of forgiveness as (1) negative giving, forgetting; (2) negative and positive giving, forgetting; (3) negative giving, forgetting and remembering; (4) negative and positive giving, forgetting and remembering.     

Doing it again: Obsessions

This paper gives three readings of psychoanalysis based on differing understandings of the repetition compulsion as instanced in the case of Freud's rat man. the first reading is an interpretation of Freud's official analytic theory and practice and can be called the ordinary or naive reading. the second reading brackets the natural standpoint assumed by the first reading, hence requiring scare quotes over the word ‘psychoanalysis'. the second reading is constructed from the perspective of the structuralist and quasi-existential orientation of Lacan. the third and final reading is a sketch of the rat man as if seen through the anasemic lens of Nicolas Abraham. the title of this paper - ‘Doing it again' - refers to our ‘numbers' or symptoms, i.e. the compulsive and repetitive ways in which we relate to others and the potential of each of these psychoanalytic approaches to enable us to catch ourselves at it.     

Nietzsche on Generosity and the Gift-Giving Virtue

Generosity and gift-giving are important themes in Nietzsche's philosophy. This essay focuses on Nietzsche's idea of the gift-giving virtue which is explicitly discussed at the end of Part One of Thus Spoke Zarathustra. I begin with a critical discussion of this section, and then I consider three different interpretations. Finally, I look at some ways in which the idea of the ‘gift-giving virtue’ may be understood in terms of spiritual generosity, leading to ‘sovereignty’ as its ultimate goal. Throughout, there are important comparisons to be made between Nietzsche's account of generosity and the traditional viewpoint.