June 2010 Volume 37 Number 3

Theology in the Life of the Lutheran Communion: A Tribute to Karen Bloomquist

CURRENTS in Theology and Mission Currents in Theology and Mission Published by Lutheran School of Theology at Chicago in cooperation with Pacific Lutheran Theological Seminary Wartburg Theological Seminary Editors: Kathleen D. Billman, Kurt K. Hendel, Mark N. Swanson Lutheran School of Theology at Chicago [email protected], [email protected], [email protected] Associate Editor: Craig L. Nessan Wartburg Theological Seminary (563/589-0207) [email protected] Assistant Editor: Ann Rezny [email protected] Copy Editor: Connie Sletto Editor of Preaching Helps: Craig A. Satterlee Lutheran School of Theology at Chicago [email protected] Editors of Book Reviews: Ralph W. Klein (Old Testament) Lutheran School of Theology at Chicago (773/256-0773) [email protected] Edgar M. Krentz (New Testament) Lutheran School of Theology at Chicago (773/256-0752) [email protected] Craig L. Nessan (history, theology, and ethics) Wartburg Theological Seminary (563/589-0207) [email protected] Circulation Office: 773/256-0751 [email protected] Editorial Board: Pamela J. S. Challis, Randall R. Lee, Richard L. Ramirez, Susan Rippert, Barbara Rossing, Jensen Seyenkulo, Susan Swanson, Vicki Watkins, Fritz Wehrenberg, Vítor Westhelle. CURRENTS IN THEOLOGY AND MISSION (ISSN: 0098-2113) is published bimonthly (every other month), February, April, June, August, October, December. Annual subscription rate: $24.00 in the U.S.A., $28.00 elsewhere. Two-year rate: $44.00 in the U.S.A., $52.00 elsewhere. Three-year rate: $60.00 in the U.S.A., $72.00 elsewhere. Many back issues are available for $5.00, postage included. Published by Lutheran School of Theology at Chicago, a nonprofit organization, 1100 East 55th Street, Chicago, Illinois 60615, to which all business correspondence is to be addressed. Printed in U.S.A. CURRENTS is indexed in ATLA Religion Database, Elenchus, IZBW, NTA, OTA, Religion Index I (formerly IRPL), Religious and Theological Abstracts, and Theologische Literaturzeitung. MICROFORM AVAILABILITY: 16mm microfilm, 35mm microfilm, 105mm microfiche, and article copies are available through University Microfilms Inc., 300 North Zeeb Road, Ann Arbor, MI 48106. Unless otherwise noted scripture references are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National council of the Churches of Christ in the USA and used by permission. All rights reserved. Contents

Theology in the Life of the Lutheran Communion: A Tribute to Karen Bloomquist Vítor Westhelle 174 A Tribute to Karen L. Bloomquist Ishmael Noko 175 Huldah at the Table: Reflections on Leadership and the Leadership of Women Karin Achtelstetter 176 Studying and Doing Theologies in the © LWF/H. Putsman Penet Putsman © LWF/H. Life of the Churches Karen Bloomquist Paul John Isaak 185 Three Theses on the Theological Discussion of Homosexuality in the Global Lutheran Communion Craig L. Nessan 191 Luther and the Erotic Elisabeth Gerle 198 Karen Bloomquist, Luther, and the Challenge of Climate Justice Cynthia Moe-Lobeda 209 Empowerment and Discernment in Diaspora Situations Simone Sinn 217 Why Luke’s Gospel? Daily Bread and “Recognition” of Christ in Food-Sharing Barbara Rossing 225 Beyond Service: What Justice Requires Martha E. Stortz 230 Thistle Flowers: Theology from the Wayside Mary Philip (Joy) 238 Karen—a Lincolnesque Leader Iris J. Benesch 245 Book Reviews 249 Preaching Helps “Turning the Tables” Craig A. Satterlee 256 Lectionary 18 – Lectionary 26 Patrick H. Shebeck 258 Theology in the Life of the Lutheran Communion: A Tribute to Karen Bloomquist

The Lutheran World Federation, through its Department of Theology and Studies (DTS), has carried out a crucial role in maintaining and furthering an ecclesial conversation and theological disposition that has dared to trespass the Nordic confines of the Lutheran theological idiom. What lies ahead, when Lu- theranism, following other Christian communions is migrating to the planetary south en masse, is still a parchment in wait of scribes to be read. DTS undertook this task, calling a halt to the centuries-long hovering of the theological world of Lutheranism around its north-Atlantic, male-dominated and exclusivist axis. The present issue in this journal is devoted to and a witness to the vibrant theol- ogy in the life of the church as it happens in the Lutheran communion thanks to the dedicated work of the Rev. Dr. Karen Bloomquist who, for the last decade, has steered the theological nave through waters largely unknown to the Federation. This volume is dedicated to the resolute work of Bloomquist who not only welcomed the rafts, catamarans and jangadas, but adroitly navigated them through the seas of Lutheran communion worldwide. To this end, the pages that follow offer a slim, nevertheless significant, scope of the contribution of Bloomquist to the attentiveness of the DTS to the throb- bing life of theology being done as it departs from fetters that have traditionally anchored it on shores that for long and memorable times captivated it. Due trib- utes offered Noko,( Benesch), and the examination of the significant role voices intoned but not often heard (Achtelstetter, Isaak, Philip) offer the frame that encompasses learned treatises on questions of sexuality and the erotic (Nessan, Gerle), on the environment (Moe-Lobeda, Rossing), religious interface (Sinn) and facets of the ecumenical wells of the reforming Christian movement (Stortz). As homage to Karen Bloomquist and the role of theology in the life of the Lutheran world communion, these few pages have been a daunting challenge for its guest editor to bring to visibility the sparkles of many other voices and faces, which human frailty and ignorance have failed to detect or acknowledge. Even so, Karen, we dare to celebrate with you what has been, is, and is to be.

Vítor Westhelle Editor for the June 2010 issue

Currents in Theology and Mission 37:3 (June 2010) A Tribute to Karen L. Bloomquist

Rev. Dr. Ishmael Noko General Secretary, The Lutheran World Federation

Karen L. Bloomquist served as director of and campaigning and lobbying to limit the Department for Theology and Studies further climate change and mitigate its of The Lutheran World Federation (LWF) effects. She knows how to move beyond from 1999 to 2010. Karen came to the LWF the rhetoric, beyond the polemic, by en- following my “call,” which she only accepted couraging more complex and grounded after weeks of rumination. I am happy that understandings of the issues at hand. she agreed to stay beyond the initially agreed During her tenure in Geneva, one of upon period of twelve months. Karen’s major foci was the “theology in Karen is a woman of many qualities, the life of the church” program. Bringing a “woman for all seasons”: her conscience together theologians from all four corners dictates that she not turn her back on what of the globe, this program sought to as- she believes to be right, or on God. She certain how we can learn from cultural, is broad-minded, flexible, adaptable, and gender, social, economic, political, and accommodating, yet she can also be stub- interreligious realities different from our born and will defend almost ferociously an own and be transformed by them. How issue or agenda she believes in. She has a might these different perspectives become pronounced sense of justice and fairness, more constitutive and transformative of challenging others while always seriously Lutheran theology in the twenty-first taking into account their opinions. She is century? The program was a highly suc- a full-blooded intellectual and academic cessful attempt to bridge the gap between who knows how to communicate in ways the various theological disciplines and the that do not alienate those who are not life of the church. Karen believed in the familiar with the ways of the academy. She capacity of those who are normally not is a passionate, global theologian, at home invited to participate in scientific theo- and known in both the global North and logical conversations. Karen is a “people’s the global South, who has encouraged, theologian.” nurtured, and facilitated collaborative For eleven years, Karen has been at cross- and trans-contextual theological the helm of the DTS boat, navigating it work, by drawing on a global network of with gentle firmness across the rough seas theologians, which she herself established of change. She has managed to stay the over the years. Her active engagement course, has been wise and strong enough with theologians from the global South, to know when to “go with the flow,” and especially young women, is impressive. She when to steer against the current. On her is a woman of the church and an ethicist return to the United States, she will be actively engaged in social justice activism, able to look back at efforts that were not working on theological rationales for, for only groundbreaking and very productive, instance, opposing unjust economic struc- but also touched the lives of many people tures, holding governments accountable, around the world.

Currents in Theology and Mission 37:3 (June 2010) Huldah at the Table: Reflections on Leadership and the Leadership of Women

Karin Achtelstetter Director and Editor-in-Chief of The Lutheran World Federation Office for Communication Services and Professor at the Theological Faculty of Erlangen, Germany

It follows from this argument that all are the first Lutheran female bishop in the consecrated priests through baptism, world. Today, Lutheran women serve their that there is no true, basic difference churches as bishops, presidents, and leaders between laymen and priests, princes and in churches in Africa, Asia, Europe, North bishops, between religious and secular, and South America. except for the sake of office and work, It is estimated that five of the 178 but not for the sake of status. They are all of spiritual estate, all are truly priests, delegates, who gathered at the LWF’s founding assembly in Lund in 1947, were bishops and popes. But they do not all 2 have the same work to do. women. Over the years, the participation of women at LWF assemblies has increased Martin Luther, To the Christian No- slowly, but significantly. In 1984, the bility of the German Nation Concern- ing the Reform of the Christian Estate1 Seventh LWF Assembly resolved that 40 percent of delegates to the Eighth LWF I Assembly should be women, with a goal of 50 percent for subsequent assemblies. Women at the table— In 1972, the Office for Women in Church leadership in The Lutheran and Society (WICAS) was opened in the LWF Secretariat. World Federation: a short The Seventh Assembly, held in history—a long way Budapest, was groundbreaking in terms Within the ecumenical landscape, The of women’s participation. “The resolu- Lutheran World Federation (LWF) has had tion also called for at least a 40 percent a considerable record of accomplishment representation of women on the Execu- regarding the ordination and participation tive Committee, the appointed advisory/ of women. Women are ordained in 103 of governing committees, and in the group the 140 LWF member churches. In 1992, of officers. It was also resolved that the Ex- the German pastor Maria Jepsen became 2. Violet Cucciniello Little, “Begin- 1. Jaroslav Pelikan and Helmut T. Leh- nings” in The Continuing Journey: Women’s mann, eds., Luther’s Works (LW) (St. Louis: Participation in The Lutheran World Federa- Concordia Publishing House, 1955–1986), tion (Geneva: The Lutheran World Federa- 44:127, 129. tion, 1992), 9.

Currents in Theology and Mission 37:3 (June 2010) Achtelstetter. Huldah at the Table: Reflections on Leadership and the Leadership of Women

177 ecutive Committee should exert efforts to and a bishop in terms of their sanctity or increase the number of women employed closeness to God. Both of them are priests.”6 as programmatic and supervisory staff until As the priestly concept derives from bap- there was at least 50 percent representation tism and thus applies to all Christians, in these areas.”3 “No baptized person may be exempted These decisions were the result of from inclusion in the priesthood of all countless discussions about the leadership of believers.”7 The priesthood of all believers women in the church and the understanding has a christological8 as well as a sacrificial of ministry at regional, national, and local and a service oriented dimension.9 levels. The understanding of the Lutheran It was just a matter of time until this concept of the “priesthood of all believers” “seed” would lead to the question about played a key role in these debates. the relationship of the “priesthood of all The seed and the flower—from the believers,” the “priestly ministry,” and priesthood of all believers to the the ordained (pastoral) ministry or the ordained (pastoral) ministry ministry of word and sacrament. In Lutheranism, the understanding of As Brand points out, the “Lutheran leadership within the church is closely concept of priestly ministry logically linked to the Reformation’s rediscovery suggests a functional understanding of of the biblical concepts of “vocation” and the “priesthood of all believers.” 6. Reinhard Boettcher, Leadership and Power in the Ministry of the Church: A Re- While these theological insights of the source for Discussion (Geneva: The Lutheran Reformation may have broken “the back of World Federation, 2007), 16. mediaeval clericalism,”4 they did not sig- 7. Brand, 13. nificantly alter the church’s practice during the Reformation and post-Reformation 8. “This is a spiritual priesthood held in periods. “They were there waiting like time common by all Christians, through which we are all priests with Christ.” In: “The bombs (seeds) to explode (flower) upon Misuse of the Mass,” LW 36, 138. Christian praxis at some future date.”5 The flower the former LWF Assistant General 9. “The Reformation concept of priest- hood also suggests a sacrificial concept of Secretary for Ecumenical Affairs, Eugene vocation. In the tradition, priesthood and L. Brand, refers to is the ordination of sacrifice are cognates. Our sacrifice, says St. women and their leadership. Paul, is ourselves. That makes our priesthood Priesthood—according to Martin total; it encompasses all of life and extends Luther—is founded on baptism and belief. to every authentic aspect of creation. If our Before God all are equal: “There is no grada- priesthood has its origin in the waters of tion between a believing peasant woman baptism, then there is no occasion in our lives in which we are not an instrument of 3. Ibid., 50. Christ’s ministry…Put in the language of cross-bearing…rather the cross is laid on 4. Eugene L. Brand, “Vocation and the world, in the context of one’s family and Ministry” in In Search of a Round Table: social relationships, job obligations, civic re- Gender, Theology and Church Leadership, sponsibilities, etc. It is there that I minister; Musimbi R.A. Kanyoro ed. (Geneva: WCC it is there that authentic cross-bearing oc- Publications, 1997), 12. curs; it is there that I live out daily baptismal 5. Ibid. death and resurrection.” Brand, 17ff. Achtelstetter: Huldah at the Table: Reflections on Leadership and the Leadership of Women

178 pastoral ministry. If the church’s minis- Member churches still tend to send men try is seen to involve the whole people to international meetings.”13 so that all participate as priests, and if The LWF is still challenged in terms of it is the vocational context which makes ensuring a 50 percent quota of female staff one’s priestly ministry specific, then pas- in programmatic and supervisory roles. tors would be Christian priests whose Erika Reichle, the first female direc- vocational context is ordained ministry. tor in the LWF, summarized spiritual In other words, ordained ministry differs challenges facing women called to lead from other ministries only in function.”10 as follows: He concludes: “On the basis of the par- It is still a daily experience of many ticipation in the baptismal priesthood, the women not [to] be listened to, to be assumption should be that, of course, the ignored where power is involved, un- pastoral ministry is open to women just less they are prepared to give up their as it is to men.”11 identity and to accept that their gifts Other key arguments in the debate are used as instruments for the inter- on women’s ordination are: est of others. Thus, women either stop —the reference in Gal 3:28, “There is no trying to be heard, or they adjust, or longer Jew or Greek; there is no longer they look for another arena. It will be slave or free, there is no longer male and illusory to think that real progress can female; for all are one in Christ Jesus”; be made within the LWF until the —the reference in John 1:14, the word number of women in important posi- 14 (the divine logos) became sarx (flesh), tions is considerably higher. not male (against the incarnation argu- ment, that Jesus was a man)12; To be listened to, to be authentic…these —and the church’s eschatological nature: are spiritual quests for women, who hold the church as the sign of the kingdom executive and supervisory positions (our to overcome cultural boundaries and being) and are asking how to live our lives considerations that prohibit women’s as women in this world (our doing).15 ordination or leadership. Women got through the door and Shaping the table found a place at the table, to use the image Eugene’s Brand passionate essay in favor Christine Grumm, former LWF Deputy of women’s ordination and leadership ac- General Secretary, employed, but now we have to reshape the table “to accommodate knowledges that the question of women’s 16 ordination is only the tip of the iceberg: our presence.” “The problem of women in the priestly Grumm’s round table challenges ministries, by and large, seems to be that of more equal sharing with men, and not 13. Brand, 25. whether or not women may serve. Church councils and other governing groups often 14. Christine Grumm, “In Search of a Round Table” in In Search of a Round Table: have only token female representation. Gender, Theology and Church Leadership, Musimbi R.A. Kanyoro, ed. (Geneva: WCC 10. Ibid., 19. Publications, 1997), 29ff. 11. Ibid., 23. 15. Cf. Sue Howard and DavidWel- 12. Cf. Brand, 25: “It is the humanity bourn, The Spirit at Work Phenomenon of Christ, not the maleness of Jesus, which is (London: Azure, 2004), 35. important.” 16. Grumm, 28. Achtelstetter: Huldah at the Table: Reflections on Leadership and the Leadership of Women

179 forms of traditional leadership, “which In this essay I let myself be guided by the depend only on the wisdom of a few to understanding of the narrative community create the vision and solve the subsequent and the fluidity of the narrative which is problems.” Her vision of a round table necessary to adapt it to changing situations, community includes leaders, who “listen such as the working environment and sys- to the shared wisdom of those in and temic organizational analysis—admittedly outside of the institution and then are a rather unorthodox and experimental able to articulate a vision which mirrors approach. people’s hopes and dreams.” The Lutheran concept of the priest- II hood of all believers is reflected in the Huldah image of the round table and its trust in the “shared wisdom,” which Sr. Mary Variations on Finding, Benet McKinney describes in her book, Making, Taking the Role as Sharing Wisdom: A Process for Group Deci- sion Making. “The Spirit, in order to share a Woman with us the very wisdom of God, promises So the priest Hil· kī’ah, A·hī’kam, to each of us a piece of wisdom.…No one Ach’bor, Shā’phan, and A·sāi’ah went can contain all the wisdom of God, for to the prophetess Hul’dah the wife of that would be to be God.”17 Shal’um son of Tik’vah, son of Har’has, Erika Reichle talked about women’s keeper of the wardrobe; she resided in spiritual quests. How does a woman find, Jerusalem in the Second Quarter, where make and take her role as woman within a they consulted her. She declared to male dominated environment? How can a them, “Thus says the LORD, the God woman be authentic as woman in her role of Israel: ‘Tell the man who sent you to as a director? How can a woman address me, Thus says the LORD, I will indeed issues related to equality, marginalization bring disaster on this place and on its and discrimination towards women in her inhabitants—all the words of the book context? Where are role models for women that the king of Judah has read. Because they have abandoned me and have made in leadership positions? offerings to other gods, so that they have During the past years, I have sought provoked me to anger with all the work to integrate spiritual, theological resources of their hands, therefore my wrath will with managerial and systemic organiza- be kindled against this place, and it will tional analysis as part of my day-to-day not be quenched.’” reflections, my decision-making processes and my presentations. 2 Kings 22:8–17 My reflections on Huldah are an excerpt from a longer article on women Biblical/Theological Reflections and leadership18 focusing also on Miriam, Why Huldah? Much could be said about Martha and Mary. Huldah, like the other Miriam, the mediator, percussionist, women, is part of the Judeo-Christian nar- lyricist, vocalist, prophet, theologian, and rative community (Erzählgemeinschaft). member of a leadership team, or about Deborah, the judge, who combines all 17. Ibid., 35. forms of leadership—religious, military, 18. Copies of the paper can be obtained juridical and poetical—and who leads in from the author: [email protected] an era of decentralized power and ad hoc Achtelstetter: Huldah at the Table: Reflections on Leadership and the Leadership of Women

180 leaders19 and “times of crisis and social the “Quakers became the first Christian dysfunction.”20 denomination to advocate the equality of I chose Huldah for several reasons: men and women,”24 referring to Huldah —her unique impact on Jewish as well as as one example. Christian traditions; Huldah inspired women in the —her naming of the true word, which has nineteenth century, such as the Calvinist become an important feature in my own Elizabeth Stanton, who helped publish The reflections on leadership; and Woman’s Bible, one of the first attempts by —ambiguity in the interpretation of her women to evaluate the Judeo-Christian role, which is typical for women holding legacy’s impact on women. It states: leading positions. Although biblical reference to her Her wisdom and insight were well is limited, Huldah played a significant known to Josiah the king; and when the wise men came to him with the “Book role for leaders of the synagogue and the of the Law,” to learn what was written church. therein, Josiah ordered them to take As Arlene Swidler says, “The author- it to Huldah, as neither the wise men ity to pass judgement on this initial entry 21 nor Josiah himself could interpret its into the canon was given to a woman.” contents. It is fair to suppose that there According to Jewish tradition, Hul- 22 was not a man at court who could read dah conducted an academy in Jerusalem. the book; hence the honor devolved Huldah’s example encouraged the early upon Huldah.25 church to ordain women to sacred office. Phipps cites a prayer for deaconess ordi- Finding, Making, and Taking Roles nation dated in the late fourth century. “Creator of man and woman, who filled I. The Incident: The Discovery of the Book Deborah, Anna, and Huldah with the of the Law spirit…look upon your servant who is To apply the “Finding, Making and Tak- chosen for the ministry and grant your ing Roles” process as used in leadership Holy Spirit.”23 formation to biblical texts has limitations. The example of Huldah led John Dialogue and exchange is only possible on Calvin to argue in favor of the govern- the basis of exegetical and historical inter- ment of women, and a century later pretations and assumptions. The Scripture nevertheless gives a clear account of the 19. Cf. Hackett, 26. critical incident. 20. Ogden Bellis, 116. During the reign of King Josiah of 21. Arlene Swidler, “In Search of Hul- Judah, Shapan, Josiah’s secretary, went dah.” The Bible Today 98 (November 1978), to the temple to pay the craftsmen, who 1738. were renovating the Jerusalem Temple. The 22. Joyce Hollyday, Clothed with the supervisors and craftsmen, who worked Sun: Biblical Women, Social Justice and Us under the direction of Hilkiah, the high (Louisville: Westminster/John Knox Press, priest, were paid from donations. Hilkiah, 1994), 149. 23. William E. Phipps, “A Woman Was 24. Ibid. the First to Declare Scripture Holy.” Bible 25. Elizabeth Cady Stanton, The Review, (April 1990), BAS Library, http:// Woman’s Bible, edited and with an introduc- members.bib-arch.org (without page tion by Dale Spender (Edinburgh: Polygon count). Books, 1985), 81–82. Achtelstetter: Huldah at the Table: Reflections on Leadership and the Leadership of Women

181 who was asked to count the money, showed revelation from God, he would need to Shapan a script, which he called the “Book embark on much more sweeping reforms of the Law” and which he found in the than he had anticipated.”29 Temple. Shapan read the book and then Hypothesis I returned to the King. He read it to Josiah, What was the reason for choosing Huldah? who became distressed, comparing the Was it to name the true word? The laws contents with the prevailing practices in the demanded radical changes in the religious state of Judah. Josiah feared God’s wrath. 26 and social spheres, which Josiah may He commissioned his “top officers” to not have been ready to address openly. find out whether the book’s content was Somebody else had to initiate the radical an authentic expression of God’s will. They transformation. went to see the prophetess Huldah to get The exclusive focus on Yahweh her assessment. (mono-Yahwism), as reestablished by Jo- II. The System: The Era Josiah siah, needs to be visibly expressed within Josiah was depicted as a reformer reviving the social sphere. This also applies to the the cultic innovations of Hezekiah and abolition of other cults, including the cult bringing to an end the counter-reforma- of Ba’al and Asherah, the demolition of tion of his grandfather Manasseh.27 With sacred poles and pillars and the dismissal of the renovation of the Jerusalem Temple the cultic personnel.30 The challenge posed Josiah was restoring the purity of the by the “Book of the Law,” probably an early Temple, and asserting the centrality of version of the book of Deuteronomy, is to the sanctuary and its priesthood. achieve a proper balance between religious The renovation of the Jerusalem expression or cult and the social justice Temple had ideological and political dimension (shalom). dimensions. “In terms of national ideals, Josiah is distressed by the content of the assertion of the centrality of Jerusalem the “Book of the Law” and seeks divine served to unify the country and strengthen approval from Huldah, a representative the central government.”28 of the powerless—women, children, and The script obviously contained rules slaves. The “Book of the Law,” as an early that went far beyond the reform Josiah version of Deuteronomy, most certainly was undertaking. Josiah was impressed by reflected deuteronomic concerns for wid- the scroll, but unsure of its divine author- ows, orphans, and aliens. ity. “If the scroll contained an authentic By calling on Huldah, Josiah safe- guards the support of the powerless and 26. Ibid. marginalized in a radical transformation. 27. 2 Kings 21: 2ff: “For he rebuilt the Huldah dares to say aloud what others high places that his father Hez·e·kī’ah had may have sensed already. By canonizing destroyed; he erected altars for Bā’al, made the “Book of the Law,” she provided Josiah a sacred pole, as King Ā’hab of Israel had done, worshiped all the host of heaven and served them.…He built altars for all the host 28. Siegfried H. Horn and P. Kyle McCa- of heaven in the two courts of the house of rter, “The Divided Monarch: The Kingdoms of the LORD…he practiced sooth-saying and Judah and Israel” Ancient Israel (1999), BAS augury, and dealt with mediums and with Library, http://members.bib-arch.org (without wizards. He did much evil in the sight of the page count). LORD, provoking him to anger.” 29. Phipps. 30. Cf. 2 Kings 23:4–14. Achtelstetter: Huldah at the Table: Reflections on Leadership and the Leadership of Women

182 with the crucial impetus and the purpose In recent years, Huldah’s role has been for his reform. scrutinized with more skepticism. Was she really the woman who brought about Hypothesis II 34 A second hypothesis suggests that Huldah a “theological revolution”? Or, was she a plays a crucial role in Josiah’s unification “deuteronomistic puppet,” “validating the deuteronomic doctrine of ‘exact retribu- attempts. 35 Duane L. Christensen suggests that tion’ about to fall on Judah” (cf. 2 Kings Huldah represents the interests of a group, 23), as Judith E. McKinlay suggests. referred to as the “men of Anathoth,” who McKinlay asks, why Huldah, who sought to preserve the Ephraimite tradi- only has this one great entrance? She comes tion. They were critical of the monarchy, to the conclusion, that “the deuterono- which they ultimately held responsible mistic writers may have been employing her as a woman to set the Josiah reforms for all that was wrong in ancient Israel— 36 including the role of women. “The in train.” One of the features of Josiah’s social stratification introduced by a new reform was the removal of the worship of economic and political order, and the Asherah, as the wife of Yahweh, whose cult royal harem in particular, as introduced was especially associated with women (cf. by Solomon, were responsible for subtle 2 Kings 23:7). and far-reaching changes in the status of According to McKinlay, Huldah women.”31 was set up to justify a particular cultural heritage. “Even a woman recognized the Huldah’s act of “canonization” of the 37 “Book of the Law” could therefore be in- need for such action.” terpreted as a “religious compromise which Is that what happened with Huldah? brought back the ‘Moses group’…It was McKinlay asks. “…I now see a Huldah this alternative view of Israel’s ancient story standing there, facing those authoritative that was in fact the more archaic.”32 and high-ranking men, quickly getting In its efforts to unify the country into line and justifying an orthodoxy: the and strengthen the central government, Asherah, the Baals et al., are to be silenced Josiah needed the active involvement of without question. Huldah’s words are this group. Huldah restores this margin- all that is needed. She, as a woman, has alized tradition and places social justice been used…to give voice to a theological template that justifies the silencing of the at the center of the reform. The book of 38 Deuteronomy corresponds to the point feminine aspect of deity.” of view of this group.33 Is there any evidence for this hypoth-

Hypothesis III 34. Moshe Weinfeld, “Deuteronomy’s Theological Revolution,”Bible Review (Feb- ruary 1996), BAS Library, http://members. 31. Duane L. Christensen, “Huldah bib-arch.org (without page count). and the Men of Anathoth: Women in Lead- ership in the Deuteronomic History,” The 35. Judith E. McKinlay, “Gazing at Berkeley Institute of Biblical Archaeology & Huldah,” The Bible and Critical Theory 1 Literature (1984) www.bibal.net/01/ (2005), 4. dlc-articles.html (without page count). 36. Ibid., 1. 32. Ibid. 37. Ibid. 33. Cf. ibid. 38. Ibid., 5. Achtelstetter: Huldah at the Table: Reflections on Leadership and the Leadership of Women

183 esis? Probably the most striking evidence Review and Learning is that, despite her significant role at the Reflecting together with other women on beginning of Josiah’s reform as well as Huldah brought back to us moments when in the canonization process of the Holy we felt we were the “token woman”: Scripture, she disappears completely from ­—the only woman on the panel; the biblical screen. —the one brought in to balance gender Huldah Comments: representation. Somehow, I see truth in all three hypotheses. From Huldah, women learn to seize I also had this lurking feeling that Josiah’s these opportunities and turn them it into delegation may have a hidden agenda. an authentic role, which serves the system I am used to being on guard. No won- in which we work. der, among the court prophets I am the only Huldah is a biblical figure from woman. whom we can learn. She was not afraid It is possible, that they chose me—a to speak out, to say unpopular things or woman— to verify the scroll, as it requested initiate radical transformation. Although the abolishment of the asheras. in danger of being used by the system, she Josiah had already started his reform was able to gain the necessary distance and process and sooner or later during the renova- “chooses life.” (Deut 30:19) tion of the Temple, he would have given the order to remove the Ba’al and Asherah vessels, This essay is dedicated to my trusted colleague just like his great grandfather Hezekiah had and fellow LWF Cabinet member Karen done. Bloomquist, whom I would like to thank for Indeed, you may accuse me of having the many years of close and fruitful coopera- justified the destruction of the asherahs. tion at the Cabinet ‘table.’ However, has the Asherah cult ever helped women to reach a higher status or social justice during the times of monarchy? I dare Bibliography to say, No! Boettcher, Reinhard. Leadership and Power So, they may have chosen me to justify in the Ministry of the Church. A resource their future actions with regard to the holy for discussion. Geneva: The Lutheran places and the worship life, but when I saw World Federation, 2007. the “Book of the Law,” I realized its poten- Brand, Eugene L. “Vocation and Min- tial for addressing issues with regard to the istry.” In In Search of a Round Table. marginalized in our society: the widows, the Gender, Theology & Church Leadership, orphans, and the foreigners. edited by Musimbi R.A. Kanyoro. Josiah was mainly focusing on restor- Geneva:WCC Publications, 1997, ing the purity of the cult; my concern was 12–27. how his religious reform could also have a Cady Stanton, Elizabeth. The Woman’s positive impact on our society and our social Bible, edited and with an introduction system. by Dale Spender.Edinburgh: Polygon I am glad, that this scroll was found Books, 1985. and that I—with the help of God—could Christensen, Duane L. “Huldah and the recognize its true value. It laid the basis to Men of Anathoth: Women in Leader- a much more detailed text of law, with sig- ship in the Deuteronomic History.” nificant changes in both beliefs and worship The Berkeley Institute of Biblical Ar- as well as in social and moral values. chaeology & Literature (1984), http:// Achtelstetter: Huldah at the Table: Reflections on Leadership and the Leadership of Women

184 www.bibal.net/01/dlc-articles.html Howard, Sue and Welbourn, David. The (without page count). Spirit at Work Phenomenon. London: Cucciniello Little, Violet. “Beginnings.” Azure, 2004. In The Continuing Journey. Women’s Luther’s Works (LW). Edited by Jaroslav Participation in the Lutheran World Pelikan and Helmut T. Lehmann. St. Federation. Geneva: The Lutheran Louis: Concordia Publishing House; World Federation, 1992, 5–63. Philadelphia: Muhlenberg Press, Edelmann, Diana. “Huldah the Prophet— 1955-1986. of Yahweh or Asherah?” In A Feminist McCarter, P. Kyle, Jr. “The Religious Companion to Samuel and Kings, edited Reforms of Hezekiah and Josiah.” by Athalya Brenner. Sheffield: Sheffield Aspects of Monotheism (1996), BAS Academic Press, 1994, 231–250. Library http://members.bib-arch.org Grindal, Gracia. “Women in the Evan- (without page count). gelical Lutheran Church in America.” McKinlay, Judith E. “Gazing at Huldah.” In Religious Institutions And Women’s The Bible and Critical Theory 1 (2005), Leadership. New Roles Inside the Main- 1–11. stream, edited by Catherine Wessinger. Phipps, William E. “A Woman Was the Columbia: University of South Caro- First to Declare Scripture Holy.” Bible lina Press, 1996, 180–210. Review, (April 1990), BAS Library Grumm, Christine. “In Search of a Round http://members.bib-arch.org (without Table.” In In Search of a Round Table. page count). Reclams Bibellexikon, Gender, Theology & Church Leadership, edited by Klaus Koch, Eckart Otto, edited by Musimbi R.A. Kanyoro. Jürgen Roloff and Hans Schmoldt. Geneva: WCC Publications, 1997 Stuttgart: Philipp Reclam jun. 1982. 28–39. Swidler, Arlene. “In Search of Huldah.” Hollyday, Joyce. Clothed with the Sun: The Bible Today, vol. 98 (November Biblical Women, Social Justice and 1978), 1780–1785. Us.Louisville: Westminster/John Knox Swidler, Leonard. Biblical Affirmations of Press, 1994. Woman. Philadelphia: The Westmin- Horn, Siegfried H., McCarter, P. Kyle, Jr. ster Press, 1979. “The Divided Monarchy: The King- Weinfeld, Moshe. “Deuteronomy’s doms of Judah and Israel.” Ancient Theological Revolution.”Bible Review Israel (1999), BAS Library http:// (February 1996), BAS Library http:// members.bib-arch.org (without page members.bib-arch.org (without page count). count). Studying and Doing Theologies in the Life of the Churches

Paul John Isaak Professor of Missiology at the Ecumenical Institute of Bossey, Switzerland, and Pastor of the Evangelical Lutheran Church in the Republic of Namibia

Introduction world and global Christianity.2 Second, such a reading of the times requires a focus on the Over the past one hundred years, Christianity relationship between studying and doing has experienced a profound Southern shift in its geographical centre of gravity. In 1893, 80 theologies, or how to bridge the dilemma of percent of those who professed the Christian the perceived [Lutheran] tension between faith lived in Europe and North America, faith and good works or what might be while by the end of the twentieth century considered to divide a more classical from almost 60 percent lived in Africa, Asia, Latin more contextual approaches to theology. America, and the Pacific. “Christianity began The aim here would be to promote a more in the twentieth century as a Western religion, engaged and critical role of a specific theol- and indeed the Western religion; it ended the ogy in the life of a specific church. We now century as a non-Western religion, on track turn to these two aspects: to become progressively more so.”1 Today, the churches of the global South are more typical Theology in the life of representatives of Christianity than those in the church North America or Europe. In the midst of such a demographic shift, churches are ask- At the outset let us reformulate the name ing themselves, “How well will Christianity of the theological program as follows: navigate its increasingly diverse composition Studying and doing theologies in the life and Southern majority?” of the churches. One should avoid creat- In order to address such a question I ing the impression that there is a universal shall in bold humility provide two answers. [Lutheran] theology and one united First, I will focus on one of the programs of [Lutheran] church. However, in the best the Department for Theology and Studies (DTS) of The Lutheran World Federation 2. For the difference between global and (LWF), namely the Theology in the Life of world Christianity see Lamin Sanneh, Whose Religion is Christianity? The Gospel Beyond the the Church program, which was designed West (Grand Rapids: Eerdmans, 2003), 22. Ac- by Karen L. Bloomquist and several other cording to Sanneh, global Christianity describes theologians, to interpret the signs of the the perspective of the churches of the Western times in light of the demographic shift in world, also formerly known as “sending” or “older” churches, whereas world Christianity 1. Stephen Bevans and Roger Schroeder, is indicative of the perspectives of the churches Constants in Context: A Theology of Mission for of the South and East, formerly known as Today (Maryknoll: Orbis Books, 2004), 242. “receiving” or “younger” churches.

Currents in Theology and Mission 37:3 (June 2010) Isaak. Studying and Doing Theologies in the Life of the Churches

186 tradition of Luther’s theology3 one should for human dignity. To put it differently, accept diverse theologies that do not Matt 25:31–46 answers the important necessarily exclude each other; they form question: Who and where is Jesus Christ a multicolored mosaic of complementary for us today? and mutually enriching as well as mutu- Jesus comes to us in those who are ally challenging frames of reference.4 This hungry, homeless, sick, and imprisoned. fact is affirmed by the World Council of Basic human needs are listed here—food, Churches (WCC) in its Dictionary of the clothing, shelter, health care, and, by Ecumenical Movement5 which identifies implication, the basic political need for seventeen distinct theologies including human dignity and integrity. In other African theology, Asian theology, Black words, studying and doing theologies in theology, Feminist theology, Womanist the life of the churches tells us the good theology, Liberation theology, and Min- news that in a very real yet mysterious 7 jung theology. All of these are attempts sense, the poor are “proxies for Christ.” critically to reflect on the praxis in light To put it differently, loving the Triune of the word of God. At this critical point, God and loving our neighbor is a single, studying and doing theologies in the life not a sequential act. We should remember of the churches most disturbs classical or that the new thing about Jesus was that he what is known as “academic theology.”6 mentions the two commandments in Deut The demographic shift of studying and 6:5 and Lev 19:18 in the same breath and doing theologies in the life of the churches gives them equal weight. In other words, means that the time has passed when Africa, Jesus makes the two commandments Asia, Latin America, and the Pacific sat at the virtually one, such that there is no sense feet of Europe and North America in order in which we can love God at the expense to learn theology. Instead, the partner and of our neighbor or vice versa. addressee of theological reflection became The difficulty at this point, it seems, much less the non-believing and secular is to find some road map, some access, missio Dei person than those involved in the struggle some point of leverage between (mission of God), spirituality, doctrines, 3. At the outset let us note that “Martin and church unity, and the diaconal min- Luther’s theology” is directly coming from istries of the churches. Put differently: Is Luther himself in his original writings. The it possible to find some common ground notions of “Lutheran theology/theologies” between faith and good works? Or must are interpretations of Luther’s theology. In our we settle with the image of the elephant interpretations and applications we cannot and the whale, whose modes of existence have one single Lutheran theology in the life are so utterly alien to each other that, of one single Lutheran Church. Both notions finally, the most they can do is to stare at of a single Lutheran theology and a single Lutheran Church are non-existing. each other for a moment, quizzically and uncompromisingly, before each turns and 4. David Bosch, Transforming Mission: goes its separate way? Where, then, does Paradigm Shifts in Theology of Mission (Mary- knoll: Orbis, 1991), 8. all this leave us? Are we left with either an elephant or a 5. Nicholas Lossky et al, Dictionary of the Ecumenical Movement- Second Edition (Geneva: 7. Andrew Walls and Cathy Ross, eds., World Council of Churches Publications, Mission in the 21st Century: Exploring the Five 2002), 1099–1133. Marks of Global Mission (Maryknoll: Orbis, 6. Ibid., 1119–1120. 2008), 52. Isaak. Studying and Doing Theologies in the Life of the Churches

187 whale? I think not. According to Karl Barth, the tension between the gospel that holds there is unity, not identity, between theology us together, and the diversity with which and social ethics, or there is unity, not identity, we express it, grew as a creative challenge between faith and good works. Barth declares for both the self-understanding of the such unity by stating that “the doctrine of LWF as a communion and its theological God is ethics.”8 Such a grounding of ethics in practice. This challenge offers new -op the doctrine of God means that God’s activity portunities for the exercise of theology in does not abrogate human activities but does the LWF through which the communion relativize them. In other words, God is not will be promoted if, and only if, these the enemy of our action to build reconciled characteristics of a theological practice are followed: a) the LWF offers itself and healing communities, gender equality, as a place for different articulations of freedom, peace, and justice. According to diverse experiences; b) as a catalyst for the Constitution of Namibia such rights and innovation within theologies in differ- freedoms are recognized as “…the inherent ent contexts; and c) as a guarantor of dignity and of the equal and inalienable rights both the diversity and of the necessity of all members of the human family…” and of expressing commonalities.11 that they are “…indispensable for freedom, justice and peace;…regardless of race, colour, Studying and doing theologies in the life ethnic origin, sex, religion, creed or social or of the churches means to study and do economic status;…the said rights are most theologies in relation to contemporary effectively maintained and protected in a contextual challenges that churches face democratic society, where the government in their respective settings. Such theologies is responsible to freely elected representatives remind us not only of the pluriformity of of the people, operating under a sovereign world religions, but also of the pluralism constitution and a free and independent of the society in which we live. There can 9 judiciary.” In fact, “God is not exalted in be little doubt that the relationship of the suppression of the creature. God does Christianity to our own contexts will not not find his triumph in the creature’s lack be enforced from one type of Christian- of freedom or power as compared with his ity because we are no longer onlookers or own unconditional and irresistible lordship. hikers but [Lutheran] Christians who are He does not work alone when He works all shaking off the mental slavery and cultural 10 in all.” domination, thereby taking responsibili- In light of such trends in global ties for studying and doing theologies in Christianity, DTS recognized the process our own contexts and situations. of doing theologies from the perspectives of diversity and contextualization. Studying and doing [In] the history of the LWF as a commu- theologies nion of diverse churches, the awareness of There are two schools of thought when it 8. Karl Barth, Church Dogmatics, Volume comes to the question of whether one is 2, Part 2 (Edinburgh: T&T Clark 1936–1969), 515. 11. See the “Ten ThTheses eses on the Role of Theology in the LWF” as formulated by the 9. The Constitution of the Republic of Na- Program Committee for Theology and Stud- mibia www.orusovo.com/namcon/ ies at its meeting in 1995. Proceedings, LWF 10. Barth, Church Dogmatics, Volume 3, Program Committee for Theology and Studies, Part 3, 130. Exhibit 3, 2–3. Isaak. Studying and Doing Theologies in the Life of the Churches

188 studying or doing theology. One school In other words, we need to study and do claims that if you study theology you im- a theology with the aim of going deeper merse yourself deeper and deeper into the into the ocean of knowledge, but at the ocean of knowledge. The deeper you go, the same time return to the desert as soon as better you will know all the classical books in possible to share the good news with those their original in the best libraries. The other in need. According to an African proverb, school says that while it is beautiful to delve if the shepherds are limping, the flocks will deeper and deeper to the bottom of the ocean not reach the green pastures. This proverb of libraries found in the greatest cities and reminds me of the narrative of David, King intellectual centers of the world, the journey Saul, and Goliath during the war between does not end there. This is so because of the the Israelites and the Philistines in 1 Sam many voices crying and calling us to come 17. David, a young shepherd, was sent by back to the shores and to share the good his father to take provisions to his three news so that our world will be a reconciled brothers on the battlefield. On arrival, and healing community. I submit that while David became curious about Goliath, the we ought to go deeper and deeper into the Philistine giant whom no Israelite dared ap- oceans of libraries we cannot remain deep proach. Despite his brothers’ anger wanting down there. It is equally important that we to silence him, David expressed an interest come back to the deserts, the flea markets, in fighting Goliath and word of this reached and the dusty streets to share the well-known King Saul. Although he was young, David Gospel of Luke 4:16–21. At the outset let had had some experience with fighting lions us state that studying and doing theologies and bears when they attacked his flock. So in the life of the churches is an attempt to King Saul allowed David to face Goliath, bridge what have been significant divides but insisted on clothing David in his armor between the more classical and more contex- and strapping him with his sword. But tual approaches to theology and to promote David could not walk! In place of the armor a more engaged and critical role of a specific and sword, David pulled out his own simple theology in the life of the church. According slingshot and killed the giant. to John de Gruchy: Today we must ask ourselves: How …those training for the ordained do we avoid imposing foreign tools and ministry go to college, so we say, to methods on our theological education study or, as it is described in some and formation? How to we transmit to universities, to “read theology.” It all students of theology habits that sustain a sounds so academic. The advantage of life-long intellectual exploration of love of using the phrase, “doing theology,” is the Triune God and knowledge of God in that it indicates that theology is not service of God’s world? How do we help simply something one learns about them acquire a conviction that theology through reading textbooks, or listening is done for an encompassing way of life to lectures, but through engaging in rather than simply to satisfy intellectual doing theology in particular contexts curiosity, earn a living, or dazzle others 12 and situations. with brilliance? How do we inculcate a sense that theology is itself a way of life—a life of love and service to God and fellow 12. John de Gruchy and C. Villa-Vicencio, human beings—so that one is a theologian Doing theology in context: South African perspec- with one’s whole life—not an “ordained tives (Cape Town: David Philip, 1994), 2. Isaak. Studying and Doing Theologies in the Life of the Churches

189 technician” but a “practical theologian.”13 Germany, by the LWF and the Roman In other words, studying and doing the- Catholic Church, the biblical teaching on ologies can never be a neutral exercise justification by faith and grace means that: or academic detachment, nor can it be a We together confess: By grace alone, in substitution for faith and commitment. faith in Christ’s saving work and not Instead, it assumes faith in the Triune God, because of any merit on our part, we and it requires commitment to the causes are accepted by God and receive the of our neighbors in need. To paraphrase Holy Spirit, who renews our hearts Luther, the question: “Where do we find while equipping us for and calling us a merciful God?” is always related to the to good works.16 cry: “How can we be merciful neighbors to one another?” In other words, having been made righteous But what does it mean to keep God at by Christ, we become “a Christ” toward the centre of our efforts as theologians? Let our neighbor by enabling the poor to have me explore one possible answer by looking their daily bread.17 This kind of God in at Luther’s central theological category, Jesus Christ and the Holy Spirit, and this namely the question of how one finds a kind of action constitutes the core of the gracious God. At the very outset, it needs to gospel. This radical alteration in the human be underscored that, when Martin Luther condition—simul iustus et peccator—must inserts the word “alone” when speaking of surely engage justified sinners in altering “justification by faith alone,” this does not prevailing social relationships if they wish mean a lack of interest in works.14 On the to profess their faith convincingly. contrary; Luther is interested precisely in The centrality of faith in the Triune the purity of works when he inserts the God is poignantly expressed in the story of a word “alone.” Although emphasizing that refugee in Burundi, a country that has been justification occurs by faith alone, Luther plagued by violent ethnic conflict for many wishes to keep the God-relationship free years. Like thousands of others in the Great from all thoughts of merit and to keep Lakes region of central Africa, this refugee was the neighbor-relationship free from all obliged to leave his home and run for his life. religious self-interest. But the question All he took along with him was a torn blanket still remains, Why is justification solely to cover his body at night, and a cross. by faith, independent of faith’s works?15 What a naive faith! This is surely how According to the Joint Declaration on many of us respond when hearing of a the Doctrine of Justification, signed and person whose most prized possession, the celebrated on 31 October 1999 in Augsburg, one thing he could not leave behind when fleeing for his life, was a cross. Yet, it was this 13. Ibid., 3. cross that gave him inner solace, comfort, 14. Martin Luther, Luther’s Works, (Philadelphia: Fortress 1955–1986), volume 16. Letter signed by Ishmael Noko, 26, 29–30. Hereafter refer to as LW and by General Secretary of The Lutheran World specific volume(For example, LW 26). Federation, and Walter Cardinal Kasper, 15. Paul John Isaak “Justification by President of Pontifical Council of the Ro- faith and economic justice,” Journal of man Catholic Church for Promoting Chris- Religion and Theology in Namibia, Vol. 1. No. tian Unity. The letter was dated 6 February 1. (Windhoek: University of Namibia-Ecu- 2004 and was issued simultaneously from menical Institute for Namibia Publications Geneva and the Vatican. 1999), 88–111. 17. Luther, LW 31, 367. Isaak. Studying and Doing Theologies in the Life of the Churches

190 security and hope which no human power ethos, and spirituality of receiving and could snatch away. Day and night, he sharing the gospel.20 Likewise, in Martin walked with his cross, drawing from it the Luther’s theology, human beings are God- spiritual sustenance and energy to move on. related individuals and all human activity In the loneliness of the tropical forest, this is directed to the benefit of the human man entered into a new relationship with race. Such a movement toward the neigh- God, the “I AM” who encountered Moses bor starts with divine approval. As Luther when he was a refugee in the wilderness; the observes, he or she who wants to be a true “I AM” who cannot remain indifferent to Christian must be truly a believer. But he the cries of those suffering from the pains or she does not truly believe if works of love of poverty.18 In other words, in a holistic do not follow his/her faith.21 To put it dif- sense both the starting and the end points ferently, love of God and love of neighbor for theology, the church and human life, is cannot be separated. In The Freedom of a always God. Properly understood, theology Christian Luther speaks of being a Christ is God’s job description, capturing both who to one’s neighbor. That is, in serving one’s God is and what God does. Although the neighbor, we are not serving God; on the church has certainly never denied this, there contrary, we are being united with God by is a dangerous tendency to over-emphasize faith, and participate in the missio Dei.22 the goals of the institutionalized church In short, having been made righteous by and to forget who God is and what God Christ, we become “a Christ” toward the does. God is always bigger than our image neighbor by enabling the poor to have their of God, and God always does bigger things daily bread.23 for us. According to the African American A Christian’s zeal for God’s honor and ex-slave Sojourner Truth, “Oh, God, I did dignity must show itself in corresponding not know you were so big.”19 In short, action that is directed toward the neighbor. Jesus is God’s mission, and Christians and Such an understanding of the missio Dei theologians need to participate in studying and the Christian ministry means that and doing theologies because people today God breaks into our world and invites us search and yearn for God’s love, compas- to be involved in the creative and liberating sion, and salvation in building reconciled dynamics of God’s love in history. Moreover, and healing communities. while human efforts cannot remove sin from the world, God’s creativity involves us in Conclusion these dynamics, so that we engage in seeking Studying and doing theologies in the life of partial, provisional, and relative victories the churches directly challenges and corrects today. Our theological reflections (studying the tendency to a certain intellectualism in theology) and practical applications (doing the sola scriptura (preaching) tradition and theology) are interwoven. We are convinced to ritualism in the sacramental traditions. that the Spirit is the One who moves us on Instead, studying and doing theologies in our journey of studying and doing theolo- our various churches creates a new culture, gies in the life of the churches.

20. Nicholas Lossky et al, Dictionary of 18. S. Bakare, The Drumbeat of Life(Ge - the Ecumenical Movement, 705. neva: WCC Publications, 1997), 23. 21. Luther, LW 31, 364–367. 19. Roger Schroeder, What is the Mis- sion of the Church? A Guide for Catholics 22. Luther, LW 27, 30. (Maryknoll: Orbis Books, 2008), 13. 23. Ibid., 367. Three Theses on the Theological Discussion of Homosexuality in the Global Lutheran Communion

Craig L. Nessan Dean, Wartburg Theological Seminary

How can the global Lutheran commu- “very good” (Gen 1:31). We thus find nion negotiate vast differences of opinion any attempt to change God’s intentions among its member churches about the for the sake of a few individuals with church’s response to homosexuality? Fol- divergent sexual views and acts is in lowing the August 2009 decisions at the itself sinful and evil. Churchwide Assembly of the Evangelical 3.6.2 The Conference of Bishops re- Lutheran Church in America and in jects biblical expositions done by some response to the policies of the Church of theologians and scholars with intent Sweden (and other northern European to affirm and legalize homosexuality. Lutheran church bodies) regarding the The Bible is the foundation of Chris- ordination and pastoral service of gay and tian faith and thus the church has an lesbian individuals in committed, lifelong, indisputable authority to rightly and monogamous relationships (or, marriages), scripturally explain faith based on God’s The Lutheran World Federation (LWF) word. The church’s expositions do not faces the challenge of entering into serious necessarily have to agree with those of the scholars. theological dialogue of an issue that reveals widely divergent viewpoints and summons 3.7 We do not agree with those seeking forth strong moral reactions. to ordain homosexuals into the ministry For instance, the bishops of the of Word and Sacrament. We even do Evangelical Lutheran Church of Tanzania not accept evangelists, elders and other issued the Bukoba Statement in 2004, church rostered servants who are homo- which reads in part: sexuals. Instead we call upon the church of Christ worldwide to sympathize with 3.4.1 We object to legalization of same them, pray for them and counsel them sex marriage, which in essence is not how to be transformed in their thoughts a marriage but a complacent act of and intentions.1 giving in to human desires. The only marriage act that we can bless is the The gulf between the actions taken by union between two different sexes. some of the Northern members of the This understanding of marriage is derived from God’s order of Creation 1. Evangelical Lutheran Church in Tan- of man and woman. The entire order zania, “The Bukoba Statement,” issued May of creation, including other animals 5, 2004, Press release No. 001/05/2004, and plants, was declared by God to be www.elct.org/news/2004.05.001.html

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192 global Lutheran communion and the views spectful Dialogue” from the work of a task expressed in this statement is vast. force which suggested a five-year period For its part the Church of Sweden for consultation on the pertinent issues, to has issued information from its Doctrine date the discussion of matters pertaining Commission on the matter of same-sex to homosexuality in the publications of marriage from the context of a nation that the LWF has been quite limited.3 On the has legalized marriage between same-sex one hand, there is expressed recognition couples. The Theological Committee states of the importance of establishing clarity in its conclusions: regarding issues of biblical authority and In an Evangelical Lutheran understand- interpretation, because these have serious ing, marriage is a social institution implications for an assessment of same-sex 4 regulated by the civil authorities. From relations. Recently, the LWF has issued a a Creation theology perspective, the “Thinking It Over…” discussion piece by purpose of marriage is to support the David Brondos on the theme, “Sola Scrip- mutual relationship between the spouses tura as a Liberating Principle: Reflections and provide a secure framework in which from the Global South.”5 Brondos empha- to bring up children. These needs also ex- sizes the value of Lutheran interpretive ist in relationships between people of the principles for reading the Bible, including same sex. From the perspective of biblical attention to the original context and the theology, the commandment of love is distinction between “letter” and “spirit” in superior to all other commandments and biblical interpretation. A Lutheran mode prohibitions in the Bible. The decisive of interpretation counters oppressive read- factor where forms of cohabitation are ings of Scripture, such as those defended concerned is not individual bible pas- by many evangelical and fundamentalist sages but what is of benefit or of harm Christians, for example regarding the role to people. This means that when the Church is to form an opinion on mar- 3. Lutheran World Federation, riage for same-sex couples, a relevant “Marriage, Family and Human Sexual- question to ask is whether this harms ity: Proposed Guidelines and Processes for or benefits people.2 Respectful Dialogue,” March 22,2007. www. lutheranworld.org/LWF_Documents/2007_ Council/Task_Force_Report-EN.pdf When one juxtaposes excerpts from these two statements by sister churches of the 4. Cf. Reinhard Boettcher, “Introduc- LWF, we begin to recognize the divergent tion,” in Witnessing to God’s Faithfulness: Issues of Biblical Authority, LWF Studies forms of reasoning and contradictory 02/2006 (Geneva: Lutheran World Federa- conclusions drawn for church practice. tion, 2006), 9. How can the global Lutheran communion 5. David Brondos, “Sola Scriptura as navigate this level of disagreement? a Liberating Principle: Reflections from While the LWF Council has received the Global South,” Thinking It Over #23, “Marriage, Family and Human Sexuality: (Geneva: LWF, December 2009), Proposed Guidelines and Processes for Re- www.lutheranworld.org/What_We_Do/ Dts/Thinking-It-Over/DTS-Thinking-23A5. 2. Doctrine Commission of the Church pdf [Recently three more issues of the of Sweden, “Information on a possible e-journal have been released, including in decision by the Church of Sweden regarding the last issue (#26) a pertinent reflection same-sex marriages” (September 17, 2009), by Karen Bloomquist titled “Dare we stay 40. together as a communion?”] Nessan. Three Theses on the Theological Discussion of Homosexuality in the Global Lutheran Communion

193 of women in the church. can be sufficient mutual appreciation Karen Bloomquist has provided a of these differences in order to com- constructive framework for discussing municate what is right, good or fitting sexual ethics in general and homosexual- in each of these contexts. It is not a ity in particular by building upon Wanda matter of one position being imposed 8 Diefelt’s ethic of embodied care.6 Noting on or winning over the other. the difficulty of entering into a discussion of topics related to sexuality because of In full awareness of the history and power the fear that they might become “church relations within the global Lutheran com- dividing,” she suggests that an approach to munion, Bloomquist goes on to add: “Yet, questions of sexuality which takes seriously admittedly, the fear in the global South of human embodiment is a more promising positions arrived at in the North being approach for Lutheran ethics than several imposed on them is all too real, given other alternatives (for example, natural what has been the pattern throughout law). An ethic of embodied care allows painful histories of missionary conquest us to move beyond the assumption “that and imperialism, as well as the power dif- there can be one global Lutheran ethical ferentials that still prevail.”9 position” about the pattern of marriage As a modest contribution to the between a man and a woman, because emerging discussion of homosexuality this would “overlook the quite different within the global Lutheran communion, contexts within which embodiment and this essay articulates three theses for the sexuality are lived out.”7 theological conversation which is poised For instance, although some Lutherans to commence, given the invitation to in Tanzania share missional roots and consultation by the LWF Council and the a long history of relationships with provocation of the actions taken by the Lutherans in Sweden, their churches’ Church of Sweden, the ELCA, and other positions, especially on homosexuality, Northern church bodies in the LWF. are quite different. An ethics of embod- ied care does not presume that they will Thesis One: The discussion of homosexuality arrive at the same position because what in the global Lutheran communion is about such care entails is related to deeply matters of biblical interpretation, not bibli- embedded assumptions and cultural cal authority.10 constructs within each of these societies. It is imperative that the discussion What is faithful to God’s mission in one of homosexuality in the global Lutheran context, even within the same country, communion take place with the acknowl- may not be in another context. The big edgement that positions taken by various challenge, of course, is whether there member churches have been subjected to careful examination of the testimony 6. Cf. Wanda Diefelt, “A Lutheran Eth- of Scripture. One of the most difficult ics of Embodied Care,” in Lutheran Ethics at the Intersections of God’s One World, LWF aspects of the homosexuality debate by Studies 02/2005 (Geneva: Lutheran World Federation, 2005), 49–62. 8. Ibid., 83–84. 7. Karen L. Bloomquist, “Embodiment 9. Ibid., 84. Contextualized Sexual Ethics,” in Lutheran 10. Cf. LWF, “Marriage, Family and Ethics at the Intersections of God’s One World, Human Sexuality: Proposed Guidelines and 82. Processes for Respectful Dialogue,” 10–11. Nessan. Three Theses on the Theological Discussion of Homosexuality in the Global Lutheran Communion

194 the churches is that faithful Christians Martti Nissinen.12 As the fierce debate come to different—if not mutually irrec- from the United States demonstrates, oncilable—conclusions regarding what reputable scholars come to consequentially the Bible says about homosexuality. On different conclusions about the meaning the one hand, a traditional hermeneutic and theological significance of particular continues to guide church leaders in many biblical texts. In every case, however, the parts of the world to conclude that a church Scripture is taken with utmost seriousness blessing of same-gender relationships is as the source and norm of authority for precluded. This hermeneutic has prevailed the practice of the church. This scholarship in the life of the churches over the centuries and its use by the churches demonstrate until it began to be challenged in the latter that the fundamental difference is not decades of the twentieth century. On the about biblical authority but rather about other, a contextual hermeneutic for read- how to interpret the Bible. ing the key biblical texts (Gen 19:1–29, Lev 18:22, Lev 20:13, Judg 19, Rom Thesis Two: The unity of the church (and 1:26–27, 1 Cor 6:9, and 1 Tim 1:10) has the global Lutheran communion) is centered emerged which challenges the conclusion on the right preaching of the gospel of Jesus that these texts are directly applicable to Christ and the proper administration of the the current discussion of blessing com- mitted same-sex relationships by those 12. Robert A.J. Gagnon, The Bible and of a same-gender sexual orientation.11 Homosexual Practice: Texts and Hermeneutics Both approaches make strong appeals to (Nashville: Abingdon, 2001); Richard B. Hays, The Moral Vision of the New Testa- the authority of Scripture in coming to ment: A Contemporary Introduction to New their divergent conclusions. This creates Testament Ethics (San Francisco: HarperSan- a dramatic dilemma for a global Lutheran Francisco, 1996); Robin Scroggs, The New communion that professes sola Scriptura Testament and Homosexuality (Philadelphia: as the ultimate principle for deliberating Fortress, 1983); and Martti Nissinen, all matters of faith and life. How does Homoeroticism in the Biblical World, trans. the Lutheran communion negotiate its Kirsi Stjerna (Minneapolis: Fortress, 1998). Other valuable resources include Robert L. differences when there is no agreement Brawley, ed., Biblical Ethics and Homosexual- on the proper interpretation of the Bible ity: Listening to Scripture (Louisville: West- regarding homosexuality? minster John Knox, 1996); Stanley J. Grenz, Biblical scholarship is itself deeply di- Welcoming but Not Affirming: An Evangeli- vided over the interpretation of the relevant cal Response to Homosexuality (Louisville: texts both exegetically and theologically. Westminster John Knox, 1998); Jack Rogers, Among the most prominent representa- Jesus, the Bible, and Homosexuality: Explode the Myths, Heal the Churches tives of the traditional hermeneutic are (Louisville: Westminster John Knox, 2006); Marion L. Robert Gagnon and Richard Hayes, while Soards, Scripture and Homosexuality: Biblical significant representatives of the contextual Authority and the Church Today (Louisville: hermeneutic include Robin Scroggs and Westminster John Knox, 1995); Choon- Leong Seow, ed., Homosexuality and Chris- 11. See Craig L. Nessan, Many Members tian Community (Louisville: Westminster Yet One Body: Committed Same-Gender John Knox, 1996); and Walter Wink, ed., Relationships and the Mission of the Church Homosexuality and Christian Faith: Questions (Minneapolis: Augsburg Fortress, 2004), of Conscience for the Churches (Minneapolis: especially, 24–37. Fortress, 1999). Nessan. Three Theses on the Theological Discussion of Homosexuality in the Global Lutheran Communion

195 sacraments, not on uniform ritual, cultural, penultimate matters must finally yield to or ethical practices as instituted by human the ultimate as the center of the church’s beings.13 faith, unity, and mission. What the church Article 4 of the Augsburg Confession decides about penultimate issues has deep stresses that human beings “are justified as and profound implications for human life. a gift on account of Christ through faith Decisions made about the penultimate when they believe that they are received have many ramifications for the shape into grace and that their sins are forgiven of the church’s mission. But finally these on account of Christ, who by his death penultimate concerns must never sup- made satisfaction for our sins.”14 Dietrich plant the justification of the sinner by Bonhoeffer argued that the doctrine of grace through faith in Jesus Christ alone justification serves as the ultimate anchor as God’s final word. of Christian faith and ethics, while the Article 5 of the Augsburg Confession penultimate refers to “everything that articulates the means through which faith precedes the ultimate, everything that arises, through “the ministry of teaching precedes the justification of the sinner the gospel and administering the sacra- by grace alone, everything which is to be ments.” Article 7 follows consequentially regarded as leading up to the last thing from the centrality of justification as the when the last thing has been found.”15 article upon which the church stands or Ethical issues belong to the realm of falls (AC 4) and the explanation of how the penultimate. This does not mean that justification by faith is mediated (AC 5): penultimate matters are unimportant. “And it is enough for the true unity of the Rather, penultimate concerns are of urgent church to agree concerning the teaching of importance. We live most of our lives with the gospel and the administration of the regard to penultimate issues that warrant sacraments. It is not necessary that human our serious attention and highest qual- traditions, rites, or ceremonies instituted 16 ity reflection. Such penultimate matters by human beings be alike everywhere.” contribute greatly to the welfare of other Article 7 should be interpreted not only to individuals and the integrity of God’s distinguish between what is essential for creation. We are called to give careful and the unity of the church (that is, the pure wise consideration to a host of penultimate teaching of the gospel and right adminis- issues, including our best thought in de- tration of the sacraments) and matters of liberating the place for homosexuality in ritual, but also other cultural and ethical the life of the churches. Clearly defining practices which do not need to be uniform the ultimate, however, does mean that everywhere. The true proclamation of the gospel of Jesus Christ and the proper 13. Cf. LWF, “Marriage, Family and administration of the sacraments is the suf- Human Sexuality: Proposed Guidelines and ficient basis for maintaining church unity, Processes for Respectful Dialogue,” 4–5, 7, also of the global Lutheran communion. 14. Within the Lutheran confessional 14. The Book of Concord: The Confes- tradition, there is only one provision for sions of the Evangelical Lutheran Church, ed. elevating a penultimate concern to the Robert Kolb and Timothy J. Wengert (Min- core level of confessional subscription neapolis: Fortress, 2000), 39–41. which is due to the gospel itself, a declara- 15. Dietrich Bonhoeffer,Ethics , ed. tion of status confessionis. There is a single Eberhard Bethge, trans. Neville Horton Smith (New York: Macmillan, 1955), 83. 16. Ibid., 43. Nessan. Three Theses on the Theological Discussion of Homosexuality in the Global Lutheran Communion

196 precedent in the LWF for declaring status (1520) Luther developed compelling confessionis, the action taken at Dar es Sa- arguments against defining marriage as laam in 1977 regarding ending apartheid. a sacrament.18 In 1522, he wrote in The It would require extensive study of the Estate of Marriage, “Know therefore that issue of homosexuality and a widespread marriage is an outward, bodily thing, like consensus before the LWF could deliberate any otherworldly undertaking.”19 This such a proposal. Until such an eventual- meant for Luther that marriage practices ity, it is prudent that justification remain need not conform to any single pattern: the central doctrine that binds Lutheran churches together in communion and that “So many lands, so many customs,” says the common proverb. For this reason, the right proclamation of the gospel and because weddings and the married estate the proper administration of the sacra- are worldly affairs, it behooves those ments serve as the sufficient basis for the of us who are “spirituals” or ministers church’s unity. of the church in no way to order or direct anything regarding marriage, but instead to allow every city and land to continue their own customs that are full now in use.20

documentation By virtue of the standing of The Small A Catechism, this view is embedded in the of marriage forms Lutheran Confessions. The range of marriage practices over the centuries of witnessed in the Old Testament is wide: parentally arranged and self-initiated, en- history would disclose dogamous and exogamous, monogamous and polygamous, as well as levirate mar- an amazing variety of riage.21 While the New Testament contains relatively few references to marriage, the cultural and contextual views represented range from Jesus’ strong prohibition of divorce (Mark 10:11–12) variations… to Paul’s advice that it is better to remain “as I myself am” (that is, unmarried)

Thesis Three: Marriage is a “worldly thing” 18. James Arne Nestingen, “Luther on whose structure is conditioned by history, Marriage, Vocation, and the Cross,” Word culture, and context and whose value is to and World 23 (Winter 2003): 32. be measured by how it contributes to the 19. Martin Luther, “The Estate of Mar- common good.17 riage,” in Luther’s Works 45: 25. Martin Luther understood marriage 20. “The Small Catechism,” in ibid., as an order of creation, not salvation. In 367–368. The Babylonian Captivity of the Church 21. Victor P. Hamilton, “Marriage: Old Testament and Ancient Near East,” in The 17. Cf. LWF, “Marriage, Family and Anchor Bible Dictionary, David Noel Freed- Human Sexuality: Proposed Guidelines and man, ed. (New York: Doubleday, 1992), Processes for Respectful Dialogue,” 5. 4559–4569. Nessan. Three Theses on the Theological Discussion of Homosexuality in the Global Lutheran Communion

197 but that “it is better to marry than to be to establish a framework that can allow for aflame with passion” (1 Cor 7:8–9). A full an honest and candid exchange of views documentation of marriage forms over without threatening the unity of the faith the centuries of history would disclose an that binds us together. If the preceding amazing variety of cultural and contextual three theses are sound, then it would be variations, also among Christians in dif- possible for the member churches of the ferent parts of the world.22 Still today, a global Lutheran communion to disagree, cursory comparison of marriage practices even fiercely, on the topic of homosexual- from different continents, or even coun- ity without allowing the issue to become tries, reveals dramatic contrasts.23 One church/communion dividing. The litmus complicating factor facing a discussion of test is whether the Lutheran conviction marriage practices among churches from about the centrality of the doctrine of the South and North involves the ambigu- justification by grace through faith in ous history of missionaries to the South Christ alone is sufficient to bind the com- who in previous centuries imposed the munion together, even when there are standard of monogamy upon traditionally considerable differences of interpretation polygamous cultures.24 regarding ethical issues like homosexuality. The merits and liabilities of any par- Is agreement about the preaching of the ticular structuring of marriage, according gospel of Jesus Christ and the celebration to Lutheran understanding, deserves evalu- of the sacraments really sufficient for the ation based on the criterion of how it does unity of the church? How the discussion or does not contribute to the welfare of of homosexuality unfolds in the global human society, not on the basis of biblical Lutheran communion may test this core or theological arguments alone. How does Lutheran conviction. an innovative form of marriage contribute to the ordering of creation for the common A concluding tribute good? Is it possible to allow for different Karen L. Bloomquist served as professor of answers to the previous question in the ethics at Wartburg Theological Seminary in varying contexts of the global Lutheran Dubuque, Iowa, from 1997 to 1999. During communion? those years she contributed to the formation The three theses proposed in this and education of many Wartburg graduates article aim to establish a constructive who are now serving the ELCA. From that climate for the moral deliberation of ho- time to the present Dr. Bloomquist has been mosexuality within the global Lutheran a valued colleague to the Wartburg faculty, communion. Because this discussion is making major contributions to the life of the only in its beginning stages, it is important ecumenical church and to the common good of society. The Wartburg faculty and admin- 22. See Edward Alexander Wester- istration extend our heartfelt gratitude for marck, The History of Marriage(London: her years of teaching on the faculties of ELCA Macmillan, 1903). seminaries, especially at Wartburg, and for 23. Cf. Janice E. Stockard, Marriage in her stellar work leading the Department Culture: Practice and Meaning across Diverse for Theology and Studies at The Lutheran Societies (Belmont, Calif: Wadsworth, 2001). World Federation, including the hosting 24. Cf. Eugene Hillman, Polygamy at Geneva of January-term immersions for Reconsidered: African Plural Marriage and seminary students. the Christian Churches (Maryknoll: Orbis, 1975). Luther and the Erotic

Elisabeth Gerle Professor of Ethics, adj. Uppsala University Church of Sweden, Secretariat for Theology and Ecumenism

In Sweden, the academic discipline of eth- second type of hiddenness beyond the ics has, for a long time, been influenced word, look at the great artists. See an by analytical philosophy. Due to this early Ingmar Bergman film—like the hegemony, gradually the narratives disap- one in which the minister screams that peared also within theological ethics. By God is a spider. If you start with this contrast, my professor, Gustaf Wingren, Lutheran theology of the cross, and this rarely held a seminar with his graduate apocalyptic sense of history, then your students in ethics without telling a story focus is exactly where it should be: you can’t have a totality system; you must about how Martin Luther had interpreted focus on the other. As Luther would say, this special ethical problem. The narratives you must focus on the neighbor.1 have long returned with narrative theology, where not only biblical, but all kinds of For Martin Luther, the fact that life is tied stories, have been integrated into ethical into a greater web, where desire and letting analysis. Selma Lagerlöf, the world-famous go vary in an intriguing dance, was a given. Swedish novelist and Nobel laureate, told As a child, I heard Lagerlöf’s stories about intriguing stories permeated with life’s Gösta Berling’s unsuccessful attempt to ambivalence. As a child, when I was still escape over the ice with the beautiful Anna too young to read, I heard many of her Stiernhök, who was engaged to Ferdinand, stories, and they gave me a perspective of a man she did not love but whose family what I later discovered was referred to as and estate she was supposed to save with the hiddenness of God. her fortune. When wolves forced them to In an interview, David Tracy says return to Anna’s in-laws to be, Gösta says, the following about Luther’s response to “It was not God’s will.” Then he continues Dionysius: alone, on his sleigh, crying bitterly. His Luther rejected Dionysius and started greatest happiness was lost. instead with suffering and sin, and This is a great story about the power utter fragmentation. He had this of the erotic; strong and compelling, and extraordinary and profound sense of hence tempting and threatening. This the cross—that we understand God time Eros was not allowed to win. Sintran, through weakness. But he also had who in the book symbolizes evil, appears this second sense of the hiddenness, at the end of Anna’s life. She sits in her this very strange sense of God beyond rocking chair and he asks, “How can you the word of the cross. When I think of what that must mean, there is no 1. Lois Malcolm, “An Interview with theoretical solution. You must flee back David Tracy,” The Christian Century Febru- to the cross. If one wants to see this ary 13–20 (2002): 24–30.

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199 be so convinced that it was God who Eros and Agape sent the wolves? Why do you not think that it could have been me?” This is one While it used to be only scholars of Latin of the early stories in my life about life’s and medieval German, church historians, ambivalence: Is it God or the devil? and systematic theologians who bothered There is a strong Lutheran undercur- to try to understand Martin Luther, to- rent in Selma Lagerlöf’s writings.2 She lived day journalists, actors, and authors are at a time when the monolithic Lutheran interested in his persona. His language is society was challenged and breaking up evocative and expressive, and it is because under pressures from pietistic movements of this very spiciness that I have chosen to and enlightenment intellectual demands deal with some of his texts. It is more than for individual freedom and choice. The re- form; style and content go together. His vivalist movements condemned Lutheran drastic, often contradictory, way of express- spirituality as not being spiritual and pi- ing himself says something about how he etistic enough. In the secular realm, their viewed life. This has often been neglected understanding of the coming kingdom of in his followers’ attempts to systematize Christ was a critique of society, contribut- him. He is neither consistent nor coherent, ing to the transformation of a static and often paradoxical, even repugnant, such as feudal order. An egalitarian view of human when he writes on the Jews or against the beings challenged Luther’s emphasis on Turks. He contradicts himself and changes obedience and his focus on the Fourth his mind. Hence, his theology has been Commandment. As long as pietism did not described as dialectic. Form, style, and lend itself to narrow moralizing, it was a content are congenial companions, rather revolutionary force in society. For Lagerlöf, like life itself, contradictory, complex, and who like Ingmar Bergman belonged to a ambivalent. Life is something to struggle family of clergy, there was a lot to be de- with, reflect upon and to live with joy as fensive about. Hence, she revitalizes some well as with sorrow. In the midst of these of the best currents in Lutheran ethics, questions, there is a conviction that the e.g., compassion for everybody within the force Luther calls God is more, beyond, system, regardless of their status. This is yet here. often expressed as a mild melancholy rather Luther’s influence on the Nordic like when August Strindberg lets Indra’s countries, where after the Reformation daughter sigh repeatedly, “Human beings the Lutheran faith was the only faith al- are to be pitied.”3 Life remains existential, lowed, cannot be overestimated. In the and this is perhaps why the narratives as seventeenth and eighteenth centuries, an well as the historical personalities are back almost symbiotic relationship developed in ethics. between church and state. The Reforma- tion, as a liberation movement, was turned into nation building and official ideology. Luther’s Small Catechism became an ideo- 2. Margareta Brandby Cöster, Att logical tool to control people and to draw uppfatta allt mänskligt; underströmmar av the line between those who belonged to luthersk livsförståelse i Selma Lagerlöfs förfat- 4 tarskap (To see everything human) (Karlstad: the nation and those who did not. Karlstad University Studies, 2001). 3. From the famous drama “A Dream 4. See e.g., Elisabeth Gerle, ed., “Na“Na-����- Play” written by August Strindberg, 1901, tionalism, Reformation and the Other in first performed 1907. Ett( drömspel) Denmark and Sweden,” Yearbook Societas Gerle. Luther and the Erotic

200 In this article I will analyze some of sexual relationship. Rita Nakashima Brook Martin Luther’s thoughts on sexuality. changes this perspective. She understands When Luther speaks about sexuality, he Eros as the moving force of the universe refers to heterosexuality and basically sub- and hence moves beyond the apathetic God scribes to the medieval view of women as to Eros as “the energy of incarnate love.”6 subordinate, less valuable, and more sinful Eros is more than a divine element of, or than men since the Fall. Therefore, I do not metaphor for, the universe. Catherine Keller think that Martin Luther can give us the claims that it gives the cosmos priority over right answers to issues pertaining to married ethos so as to avoid anthropocentrism. or unmarried intimate life. Yet, also in the This Eros—divine element or metaphor discussions on manifold loves, I think that of the universe—does indeed privilege there might be some interesting perspectives cosmos over ethos—because otherwise on sexuality, eroticism, and spirituality that ethics becomes cloyingly anthropo- may be important for us to analyze. Figures centric, abstracting justice from its of thought and metaphors, which since planetary flesh and obligation. the Reformation have permeated Swedish society—first the monolithic Lutheran She further holds that ethics withers with- society and second in more unconscious out Eros. Yet, the tension between Eros secular versions of similar thoughts—need and ethics cannot be avoided, especially to be studied again. We will need to criticize not by those seeking justice in the field and abandon some of these thoughts, while of sexuality: others may still be inspiring. For Eros severed from ethics will stimu- As Luther himself uses expressive lan- late the ravishing violations that belong guage, I have chosen to write in the form to a social structure of dominance and of an essay which, according to Theodor submission, that will soon strangle Eros Adorno, takes play and joy seriously and itself; but an anti-erotic ethos ironically does not start with Adam and Eve but rather yields the same result: the incapacity to with what it wants to talk about and stops distinguish sexual justice from sexual when it feels ready, not when the subject has repression, that will shut down the very been exhausted.5 For centuries, men have energies of social transformation.7 drawn on their experience for developing an ethics of sexuality and marriage. When An anti-erotic ethos would, however, women entered this field, they often did so further undermine the Eros that drives on the basis of a justice perspective. The lack culture, i.e., aesthetics. Herbert Marcuse of mutuality and sensitivity making women argued for a “non-repressive culture” akin invisible and sometimes leading to open or to Schiller’s “aesthetic state.” This would structural violence has persuaded feminist be a social order nurturing beauty without ethicists to deal with sexuality as an issue of gender justice. There is, however, a danger 6. Rita Nakashima Brock, Journeys by that, by focusing exclusively on justice, Heart: A Christology of Erotic Power (New desire and joy disappear in an erotic and York: Crossroads, 1994), 49. 7. Catherine Keller, “Afterword: A ThThe e-- Ethica. (Oxford, 2006). ology of Eros, After Tranfiguring Passion,” 5. Theodor W. Adorno,Ästhetische in Virginia Burrus and Catherine Keller, Theorie Frankfurt( am Main: Surkamp Toward a Theology of Eros: Transforming Pas- Verlag, 1974). sion at the Limits of Discipline. (New York: Fordham University Press, 2006), 372. Gerle. Luther and the Erotic

201 slaves or scapegoats. Regardless of whether being needs my care and love, something this is hopelessly utopian or a real hope, it I am able to give due to the gift of grace, would mean the transformation of sexual- God’s self-giving and self-sacrificing love. ity into Eros. According to Marcuse, the In my recent writings, I have emphasized metaphysical insights of the concept of the holiness of everyday, ordinary, physical Eros have been driven underground. life as an outcome of Reformation thought and its challenges of traditional divisions They survived, in eschatological- dis 11 tortion, in many heretic movements, between the secular and the sacred. In Lu- in the hedonistic philosophy. There ther’s critique against monasteries and Eros history has still to be written—as has spirituality, he emphasized that ordinary life the history of the transformation of is just as valuable as that of monks and nuns. Eros in Agape.8 However, the dichotomy between Martin Luther and his predecessors may not have been as sharp as we sometimes assume. In He claims “intriguingly, if rudely” in her book on Bernard of Clairvaux (1090- Keller’s reading the gospel’s unsublimated 1153), Else Marie Wiberg Pedersen has agape—as originally identical with Eros— 9 analyzed the thought of this mystic whom for his hope. we often connect with Martin Luther.12 Eros and agape, as competing or Further, as Virginia Burrus intriguingly complementary forces, have followed points out, holiness can be construed as Christian thought through history. Within and transformed into erotic art. Holy life the Lutheran tradition, Anders Nygren may lead to “the extremities of human created an epoch with his pedagogical desire, that (conversely) erotic experience is presentation of the ground motives agape possibly close to sanctity.” Well aware that and Eros, claiming that agape is the only these are provocative notions, seductive divine love. He claimed that during the insinuations, even perverse suggestions in Reformation agape reclaimed its proper traditional reading, she claims that: place.10 On the other hand, monasteries In the stories of saints who steadfastly describe themselves as the proper place of rejected both the comforts and the agape. For a study on the transformation of confinements of conventional roles and intimacy in late modernity, it would be easy relationships (swapping and discarding to pursue these well-known paths. Through “identities” like so many threadbare Martin Luther and the Reformation, self- cloaks), we may discover not only evi- giving agape once again was honored. dence of the historic transformation of Simple, everyday life became a place of desire but also testimony to the trans- spirituality. It is there that my fellow human formative power of Eros.13

8. Herbert Marcuse, Eros and Civili- 11. Elisabeth Gerle, (ed.) Luther som zation: A Philosophical Inquiry into Freud utmaning (Luther as challenge) (Stockholm: (Boston: Beacon Press 1955, 1966). Verbum, 2008). 9. Ibid., pp. 126; 70. Marcuse footnotes 12. Else Marie Wiberg-Pedersen, without comment Anders Nygren, Agape Bernhard af Clairvaux, teolog eller mystiker? and Eros, (Stockholm: Svenska kyrkans (Copenhagen: Anis, 2008). diakonistyrelse, 1930). 13. Virginia Burrus, �The Sex Lives of 10. Anders Nygren, Agape and Eros, tr. Saints: An Erotics of Ancient Hagiography by Philip S. Watson (Philadelphia: Westmin- (Philadelphia: University of Pennsylvania ster Press, 1953) Press, 2004), 2. Gerle. Luther and the Erotic

202 Hence, not even the well-known Prot- to use a term Lyotard borrows from Kant.15 estant critique of monastic life and Eros I will try to find passages between different spirituality can easily be overtaken. rationalities without claiming general cri- While one may suggest that the ethic of teria, hoping that historical material may monastic life moved into ordinary life bring other perspectives to contemporary due to the Reformation, what happened discussions. My aim is to take some of to Eros spirituality? Did desire, Eros and Luther’s remarks on the erotic, sexuality intimacy disappear during weekdays or and intimacy as my point of departure in was there still room for Eros spirituality? pursuing a non-exploitative, mutual inti- Agape became an ideal and was cherished macy where Eros, sexuality and spirituality, by the theology of the cross, where espe- immanence and transcendence are brought cially women were supposed to nurture together in search for healing our planetary life of the other in a self-sacrificing way. destruction so connected to our inability However, self-sacrificing love that does to see our belonging to the cosmos. This not notice power relations takes high risks is a way of testing whether Eros theology independent of sex and gender. That the may break through some traditional dual- reception and hermeneutics of Lutheran isms in Lutheran reception history. Luther thought and theology have taken place is not known for ecological awareness or within an anthropomorphic, patriarchal mutuality between women and men. Yet, worldview does not make things easier his strong emphasis on the gift of creation regarding Luther. There are many signs to be received in gratitude and trust made that he himself had a more complex him surprisingly free in thought and deed. understanding of the erotic and sexual- He also talked about human beings as co- ity where desire and joy were essential. creators and stewards of God’s gifts. His In the reflexivity of late modernity that concrete way of thinking may potentially emphasizes the ambivalence of life and help us discover new relations between interpretation, I am revisiting this field. Eros, agape, and creation. Like Virginia Burrus I am convinced that In relation to sexuality, I maintain there is a strong need that, as is the case for most of us, Luther’s personal experiences influenced his theol- [to] affirm the holiness of a love that is ogy and practice. In 1525, Martin Luther simultaneously embodied and transcen- married a former nun, Katharina von dent, sensual and spiritual, painful and Bora. She was part of the early Reforma- joyous; that may encompass but can by no tion movement and when the group did means be limited to (indeed may at points not find her a good husband, she herself entail disciplined refusal of) the demands proposed to Dr. Luther.16 Their marriage of either biological reproduction or insti- seems to have been quite a happy one, and tutionalized marriage; that furthermore Luther often mentions Katharina, whom resists the modern cult of orgasm.14 15. Jean-Francois ����������Lyotard, �The Post- My methodology tries to honor that our modern Condition: A Report on Knowledge times are radically different from the (Oxford: Manchester University Press, 1979, sixteenth century. Rather, respecting the 1984). insight of plurality that not everything can 16. Birgit ��������Stolt, �Luther själv, Hjärtats be compared, I want to find the “passages,” och glädjens teolog (Luther himself, the theo- logian of heart and joy) (Skellefteå: Artos, 14. Ibid., 1–2. 2004), 184. Gerle. Luther and the Erotic

203 he called “Käthe,” “Dear Ms. Käthe,” or person had their position in the structure. “my Katie” in his letters.17 She had learned Further, it was inner rather than outer some Latin in the convent and actively freedom that was important. participated in the table talks that were Nestingen holds that after 1525 held in a mixture of German and Latin. Luther’s theological reflections became The income from her brewery and renting more personal. In 1531, in a sermon for rooms to students provided an economic a wedding, Luther writes: basis for her husband, who spent his time The ancient doctors have rightly doing research; translating; and writing preached that marriage is praiseworthy pamphlets, books, hymns, and sermons.18 because of children, loyalty and love. Katharina is described as exceptionally But the physical benefit is also a precious talented.19 James Arne Nestingen writes thing and justly extolled as the chief vir- tue of marriage, namely that spouses can If she took over a traditional role, rely upon each other and with confidence bearing six children while managing a entrust everything they have on earth to splaying, multifarious household and each other, so that it is as safe with one’s looking after a husband prone to Anfech- spouse as with oneself.22 tung and increasingly to physical ills, she also established her individuality.20 Luther also wanted his wife to be the trustee utuality of their children, arguing that she, as the mother, understood what was best for and trust them just as God does in our case.21 While M everyone’s life was important, Luther did are stressed here long not emphasize equality in our terms. Every before the modern 17. Jeanette Smith, �������������������“C. ���������������Katharina von Bora Through Five Centuries: A Historiog- emphasis on the raphy,” The Sixteenth Century Journal, Vol. 30, No. 3 (1999). inner qualities of 18. Stolt, 186–191. 19. Roland ����������Bainton,�� Women of the Ref- sentimental love. ormation in Germany and Italy (Minneapolis: Fortress Press, 1971), 23-44. This is not an instrumentalized view of mar- 20. James Arne �����������������������Nestingen, ������������“Luther on riage, which is rationalized only through Marriage, Vocation, and the Cross,” Word procreation. Luther praises physical love & World, Volume 23, Number 1, Winter and trust that allow spouses to be at home (2003): 34. with one another. Moreover, it is not only 21. Cecilia Nahnfeldt, Kallelse och kön: the man who in a Levinasian sense receives Schabloner i läsningen av Matteusevangeliets a home through the woman, but because berättelser (Karlstad: Karlstad University Stu- of their shared confidence, the spouses dies 2006), 66; Pernilla Parenmalm, “Arvet efter Luther” in Anne-Lousie Erikssson Var kan vi finna en nådig Gud? Om könsmakts- 22. Martin Luther’s Werke: Kritische ordning i kyrka och teologi (Uppsala: Uppsala Gesamtausgabe, 73 vols. In 90 vols. (Weimar: Universtity) Working Papers in Theology 2, Herman Böhlaus Nachfolger 1883-2009), (2002), 50. 60. Gerle. Luther and the Erotic

204 are at home with each other. In other sexuality as God’s gift. Here, he departs words, mutuality and trust are stressed from Augustinian thought, which linked here long before the modern emphasis on sexuality to inherited sin. For Luther, the inner qualities of sentimental love. As concrete everyday life does not threaten Nestingen points out, for Luther marriage his relation with God. Rather, he recom- and the household are “interpreted coram mends the company of friends, women, deo, in terms of God’s work as Creator in and wine as tools to drive the devil away. and through them.” Luther connects this In the midst of his patriarchal thought with some of the “given characteristic of pattern, many life affirming sides can creation itself—the existence of females be highlighted that may contribute to a and males, for instance, or the fact that panentheistic theology of Eros keeping life springs from the relationship between 23 spirituality and the erotic together. In them.” Further, it is according to this line with Adorno’s understanding of the order that “God as Creator continues to essay, my attempt is not so much to distill give life to creature and creation, using what is eternal from the transitory as to wives and husbands as his ‘hands,’ ‘chan- eternalize what is transitory.26 Eros is one nels,’ or ‘masks’ for this purpose.” He would claim that the household is more of those forces sustaining and renewing basic than government.24 life. Like all of life, it is under threat of Nevertheless, it is easy to find misogy- being destroyed and/or of being driven by nistic and chauvinistic quotes in Luther.25 pure self-interest and can therefore not be What then is the point of dealing with replaced easily by agape. These two forms Luther’s reflections if one is striving for of love must live in mutual exchange, an ethics of mutuality, transcending the continuously challenging and inspiring traditional gulf between ethics and Eros, each other. Catherine Keller suggests that agape and Eros, which has permeated the dualism between Eros and agape may Lutheran theology? My answer is that be healed through what she describes as there is a passion in Luther’s defense of “amatory oscillations.”27 sexuality, indicating that Luther sees Eros irreducibly encodes desire for something more, for an other in excess 23. Nestingen. 35.��� of the self. Agape just as stubbornly 24. Oswald Bayer, “Nature and Institu- signifies the gift of that excess. Eros tion: Luther’s Doctrine of the Three Orders” may drive either greed or invitation; tr. by Luis Dreher, Lutheran Quarterly, vol. agape may express either domination 12 (1998), 125–129. or welcome. If, however, they oscillate 25. One classic is: “God has created as complementary flows or gestures of man with a broad chest and shoulders, not love, the desire grows in generosity, broad hips, so that man can understand even as the gift becomes even more wisdom. But the place where the filth flows inviting.28 out is small. With women, it’s the other way around: That’s why they have a lot of filth and little wisdom.” Quoted in Merry Eros can then grow into generosity and E. Wiesner, “Luther and women: The death gift and agape become inviting. of two Marys,” in Jim Obelkevich, Lyndal Roper & Raphael Samuel, eds., Disciplines 26. Adorno. 37. of Faith: Studies in Religion, Politics and Pa- triarchy (London: Routledge & Kegan Paul, 27. Keller. 373. 1987), 295. 28. Ibid. Gerle. Luther and the Erotic

205 Critique of monastery life from the convent was what Martin Luther calls “the flesh.” The human being was not Martin Luther criticized monasteries made to live in chastity. Luther claimed for two reasons. The first was that many quite the opposite; men and women are nuns and monks had been forced to take created for life in common. Sexuality is vows. Hence, it was not their free choice created by God, just as are food, drink, but something that had been laid upon sleep, and rest. their conscience as a burden. On 6 August 1524, he writes the following in a letter to The second reason is the flesh: Though several nuns from Wittenberg: womenfolk are ashamed to admit to this, nevertheless Scripture and experi- …there are two reasons for which life at ence show that among many thousands the convent and vows may be forsaken: there is not a one to whom God has The one is where men’s laws and life given to remain in pure chastity. A within the order are being forced, where woman has no control over herself. God there is no free choice, where it is put has made her body to be with man, to upon the conscience as a burden. In bear children and to raise them as the such cases it is time to run away, leaving words of Genesis 1:1 clearly state, as the convent and all it entails behind. is evident by the members of the body If this is your situation, where you are ordered by God Himself. Therefore not freely choosing the cloister, where food and drink, sleep and wakefulness your conscience is being forced, then have all been created by God. Thus He call your friends. Let them help you has also ordered man and woman to be escape and, if the law allows, take care in marital union. Suffice it to say that of you or provide for you. If friends and no one needs to be ashamed over how parents are unwilling to help, obtain God has made and created him, not help from other godly people, regardless having been given the high, rare mercy of whether your parents become angry, to do otherwise.31 die or recover.29

In my chosen hermeneutics of reflexivity Luther even encourages the nuns to resist Luther’s assertions are not seen as the their parents should this be necessary.30 To answer to what is good or evil, right or place daughters in a convent, even against wrong. It is evident that, in the eyes of their own will, was common among the our time, Luther here devalues women upper classes so as not to be liable to provide in spite of having referred to them in the for them. Luther argues against this and in same letter as independent, moral subjects. favor of the free choice of the nuns. All of a sudden, women are described as The second reason why nuns had the being without control over themselves right to abandon their vows and escape and their sexuality and to be there for a 29. Martin Luther, “Letter������������������� to several man and to give birth to children in ac- nuns, 6 Aug, Wittenberg.” English trans- cordance with Genesis. Luther limits the lation from Briefe aus dem Jahre 1524, No. God-given role of women to being mate 733–756, Weimar Ausgabe. Translated by and mother. The intellectual and spiritual Erika Bullman Flores. www.iclnet.org/pub/ independence that the convent had offered resources/text/wittenberg/luther/nuns.txt disappears in his interpretation. As Lyndal 30. He is otherwise known to preach Roper has pointed out, Luther’s static view obedience to parents and to emphasize the Fourth Commandment. 31. Luther. Gerle. Luther and the Erotic

206 of different roles in the estates is limiting understands as natural is also described as choices for many women, especially when God-given. Hence, reason’s review of itself the connection to the household with has, as the German philosopher Jürgen husband and children is combined with Habermas points out, a lot more to do. expectations of subordination to the hus- With him, we may agree that we need more band.32 Luther basically subscribed to the reason, not less. 33 Yet, reason is not enough. medieval view that women were destroyed As Martha Nussbaum points out, we also by the Fall, but did not consider a man need feelings, intuition, and passion.34 capable of controlling his sexuality either. For Luther affirming sexuality and Neither man nor woman, however, ought the erotic is related to creation and is, to be ashamed of their sexual desire. God therefore, seen as something natural. has created them thus. Luther emphasizes There are also many indications that he that God gave desire to both sexes. sees erotic and earthly love as a source of Despite our distance to the feudal joy and power in everyday life. Ordinary society of Luther’s day, it is nonetheless life is also the time and space of vocation. important not to lose sight of what was Can this ordinary life, then, be influenced evident in the sixteenth century. The by joy and the erotic, not only by duty? household was more than the nuclear Birgit Stolt, professor of German language, family, which in modernity has become who has translated Luther’s Table Talks the private sphere. It was first and foremost and written widely on Luther, claims that the economic sphere offering some aspects the light of grace and love transforms the of independence due to economics. One duties of everyday life into something may ponder whether Katie’s outspokenness pleasurable. Salvation and the love of had something to do with the fact that she Christ also lighten up life and the human was the family provider. condition in creation. I, therefore, want to While Luther shared the patriarchal suggest that there might be more oscilla- and feudal perspectives of his time, treating tions between Eros and agape in Luther’s women as independent and free individuals life and reflections than we usually think. was more remarkable for his time. One of Here we may find bridges to eroticize our Luther’s contributions to the transforma- spirituality and spiritualize our erotic. tion of intimacy is that he does not pit matter and spirit against each other. The body as well as the soul is God’s creation. What for Luther is “natural” is in line with God’s intentions with creation and nothing 33. Jürgen Habermas, Zwischen Natu- to work against. Contemporary discus- ralismus und Religion: Philosophische Aufsätze sions on marriage and sexuality—homo (Frankfurt am Main: Suhrkamp Verlag, and hetero—show how easily what one 2005). Jürgen Habermas, Between naturalism and religion: philosophical essays; tr. by Ciaran 32. Lyndal RoperRoper.�������.�� The Holy Household: Cronin (Cambridge, UK: Polity, 2008). Women and Morals in Reformation Augsburg 34. Martha C. Nussbaum, Loves’ Knowl- (New York: Oxford, 1989). edge: Essays on Philosophy and Literature. (New York: Oxford University Press, 1990). Gerle. Luther and the Erotic

207 Bibliography and Catherine Keller, Toward a Theol- ogy of Eros, Transforming Passion at the Adorno, Theodor, W.Ästhetische Theorie. Limits of Discipline. New York: Fordham Frankfurt am Main: Surkamp Verlag, University Press, 2006. 1974. Luther, Martin, Martin Luther, 1483-1546. Bainton, Roland. Women of the Reforma- trans. by Rev. Robert E. Smith from tion in Germany and Italy. Minneapolis: Dr. Martin Luthers Vermischte Deutsche Fortress Press, 1971. Schriften. Johann K. Irmischer, ed. Vol. Bayer, Oswald. “Nature and Institution: 63. Erlangen: Heyder and Zimmer, Luther’s Doctrine of the Three Orders,” 1854. tr. by Luis Dreher. Lutheran Quarterly, —Martin Luthers Werke: Kritische Gesamt- vol. 12, 1998. ausgabe, 73 vols. In 90 vols. Weimar: Burrus, Virginia. The Sex Lives of Saints: An Herman Böhlaus Nachfolger, 1883- Erotics of Ancient Hagiography. ���������Philadel- 2009, 34:52. phia: University of Pennsylvania Press, —WA(1522) “Against the Falsely So-called 2004. Spiritual Estate of the Pope and the Brandby-Cöster, Margareta. Att uppfatta allt Bishops.” Vol. 39, Page III, Luther’s mänskligt; underströmmar av luthersk Works, Volume 39. Philadelphia: For- livsförståelse i Selma Lagerlöfs förfat- tress Press. tarskap, (To see everything human). —(1524) “Letter to several nuns, 6 August, Karlstad: Karlstad University Studies, Wittenberg.” English translation from 2001. Briefe aus dem Jahre 1524, No. 733 Brock, Rita Nakashima. Journeys by Heart: -756, Weimar Ausgabe. Translated by A Christology of Erotic Power. New York: Erika Bullman Flores. http://www.iclnet. Crossroads, 1994. org/pub/resources/text/wittenberg/luther/ Gerle, Elisabeth, ed. Luther som utman- nuns.txt ing (Luther as challenge) Stockholm: — (1529) Small catechism, Book of Con- Verbum, 2008. cord. —“Nationalism, Reformation and the Other Lyotard, Jean-Francois. The Postmodern in Denmark and Sweden” in Yearbook Condition: A Report on Knowledge. Societas Ethica. Oxford, 2006. Oxford: Manchester University Press, —“Nationalism, reformation och den Andre 1979, 1984. i Danmark och Sverige” in Göran Gun- Marcuse, Herbert. Eros and Civilization: A ner, (ed.), Människa är ditt namn: Om Philosophical Inquiry into Freud. Boston: mänskliga rättigheter, mänsklig värdighet Beacon Press, 1955, 1966. och teologi. Stockholm: Verbum, 2007. Malcolm, Lois. “An Interview with David Grenholm, Carl-Henric. Arbetets mening: En Tracy.” The Christian Century,Vol. 119, analys av sex teorier om arbetets syfte och No. 4, February 13-20, 2002. värde, (The Meaning of work).Uppsala: Nahnfeldt, Cecilia. Kallelse och kön: Scha- Acta universitatis Upsaliensis, Uppsala bloner i läsningen av Matteusevangeliets Studies in Social Ethics 15, 1994. berättelser. Karlstad: Karlstad University Habermas, Jürgen. Zwischem Naturalismus Studies 2006:25. und Religion: Philosophische Aufsätze, Nestingen, James Arne. “Luther on Mar- Frankfurt am Main: Suhrkamp Verlag, riage, Vocation, and the Cross,” in Word 2005. Melan naturalism och religion. & World Volume 23, Number 1, Winter Göteborg: Daidalos, 2007. 2003. Keller, Catherine. On the Mystery: Discerning Nussbaum, Martha C. Loves’ Knowledge: God in Process, Minneapolis: Fortress Essays on Philosophy and Literature. New Press, 2008. York, Oxford University Press, 1990. —“Afterword: A Theology of Eros, After Parenmalm, Pernilla. “Arvet efter Luther,” Tranfiguring Passion” in Virginia Burrus in Anne-Lousie Erikssson (red) Var kan Gerle. Luther and the Erotic

208 vi finna en nådig Gud? Om könsmakts- ordning i kyrka och teologi. Uppsala: Uppsala Universtity Working Papers in Theology 2, 2002. Radford, Ruether Rosemarie. Sexism and God-Talk: Toward a Feminist Theology. Boston: Beacon Press, 1983. Roper, Lyndal. The Holy Household: Women and Morals in Reformation Augsburg. New York: Oxford, 1989. Smith, Jeanette. “C. Katharina von Bora Through Five Centuries: A Historiogra- phy,” in The Sixteenth Century Journal, Vol. 30, No. 3, 1999. Stolt, Birgit. Luther själv, Hjärtats och glädjens teolog (Luther himself, the theologian of heart and joy). Skellefteå: Artos, 2004. Söderblom, Nathan. Humor och melankoli och andra Lutherstudier. Stockholm: Proprius, 1919, 1983. Strindberg, August. Ett drömspel. 1901. Wiberg-Pedersen, Else Marie. Berhard af Clairvaux, teolog eller mystiker? Copen- hagen: Anis, 2008. Wingren, Gustaf. Luthers lära om kallelsen. Lund: Glerups, 1948. —Skapelsen och lagen (Creation and Law). Lund: Glerups, 1958. Wiesner, Merry E. “Luther and women: The death of two Marys,” in Jim Obelkevich, Lyndal Roper & Raphael Samuel, eds. Disciplines of Faith. Studies in Religion, Politics and Patriarchy. London: Rout- ledge & Kegan Paul, 1987. Karen Bloomquist, Luther, and the Challenge of Climate Justice

Cynthia Moe-Lobeda Professor of Christian Ethics, School of Theology and Ministry, Seattle University

One does not often encounter such a creation to which Scripture testifies, and stunning mixture of intellectual acumen embody hope for the future rather than and ability to read the signs of the times, succumbing to despair?”1 pull diverse people into fruitful collabora- Karen is an eminently Lutheran tive work, cross cultural and geographical theologian. This statement bears many boundaries with grace and apparent ease, connotations. Here, I mean that she is wed social analysis to theological reflection, profoundly shaped by central aspects of and do all that with a sense of humanity, Martin Luther’s theological methodology humility and humor. Mix it all together and claims. In this essay, I identify four and the result is Karen Bloomquist, a of them as gifts that a Luther-an take on woman of the church, at home also in the Lutheran traditions might offer to the academy and the world of social justice quest for answers to the aforementioned activism. Her art is applying the best of question. We consider each of the four Christian intellectual, moral and liturgi- in sequence, noting its roots in Luther cal traditions to bring the gospel to bear and its presence in Bloomquist’s work, on issues of burning moral import in our and then—to varying degrees—building world today. constructively on it in response to the What can one write to honor the question at hand. person and work of Karen Bloomquist? I propose exploring and using her own Theology arises from the life of the church… wisdom to further a purpose to which Confronts what obscures the gospel 2 she dedicates her life: promoting justice in Luther’s genius was, in part, his keen the world through the life of the church. ability to hone in on whatever human Herein I do so by identifying four defin- construct was obscuring the gospel in his ing threads woven throughout Karen’s time and place. He cut to the quick of work that are grounded in her heritage what held people in bondage, preventing as a Lutheran theologian and ethicist, them from opening their arms to receive and then applying those threads to the central question that she poses in one of 1. Karen Bloomquist, ed., God, her recent projects for The Lutheran World Creation, and Climate Change: Spiritual Federation. It is God, Creation, and Cli- and Ethical Perspectives (Lutheran Univer- mate Change, and the series of gatherings sity Press and Lutheran World Federation, culminating in that volume. Karen poses 2009), 6. perhaps the paramount question facing the 2. Karen’s recent work with the LWF, a church of our day in that volume, “How four-volume series titled Theology in the Life do we participate in the redemption of all of the Church, exemplifies this commitment.

Currents in Theology and Mission 37:3 (June 2010) Moe-Lobeda. Karen Bloomquist, Luther, and the Challenge of Climate Justice

210 and trust God’s love, and to live in ac- Holy Spirit,” may fulfill its call to “bear cord with it. If this meant unmasking witness to God’s creative, redeeming, and evil that parades as good, then such was sanctifying activity in the world…to par- the work of theology. He was convinced ticipate in God’s mission….”5 This entails that theology worthy of that name “calls a necessary and fruitful tension between a thing what it actually is”3 even if do- consistency with historical interpretations ing so is dangerous or socially costly. “A of doctrines and “re-forming” them in theologian of glory calls evil good and order that their truth may be heard in good evil. A theologian of the cross calls each new time and place. the thing what it actually is.”4 However, to claim that theology arises Luther was also a master of the from the life and struggles of the church dialectic between theological continuity begs a question, so often ignored until and reform. He claimed ancient Christian recent decades: which parts of the church truths, holding them up in evangelical defi- and which people within it? The North ance against religious beliefs and practices Atlantic church is slowly realizing that limit- that blocked people’s trust in God’s love. ing theological interpretation to the lenses His God was a living God who did not say of the Global North has diminished our the same thing—or call humans to say the capacity to hear and heed the word of God, same thing—in every context. Listening to and hence to participate in God’s work on the Spirit of this God rendered radical and earth. In this movement, Karen has been a controversial reform in theology, church moving force. She has pushed the Lutheran practice and ways of life. church worldwide to heed especially the Contemporary theology, then, in voices of people historically overlooked in the mode of Martin Luther, arises from the shaping of Lutheran theology. In 1998, people’s struggles to trust the boundless she called for Lutheran Christian traditions grace of the God revealed in Jesus Christ to be interpreted, articulated and shaped by and to live in accord with it in response to the perspectives of people who traditionally their contextual circumstances. A particu- have been “othered” by those at the center of power and privilege in society and in formal lar focus of Lutheran theological inquiry theology. She then proceeded to enact that will be to identify, disclose, and confront call through her work with the LWF. dominant institutions, beliefs, or social Theology and the work of the church, forces that obscure the gospel, this being thus understood, entail vast expanses a crucial aspect of proclamation. Where of moral ambiguity. Evil and good are evil wears the guise of good, theology will intertwined. With vexing frequency, it “call a thing what it actually is,” freeing is unclear which aspects of “a thing” are people from deception and distraction good and which are evil. that impede their hearing of the word. Karen’s work has unfolded along these The tools of that evangelical defiance lines. These tendencies inherited from are traditional faith claims, brought into Luther characterize her contributions as each new context to assist the church in director of the LWF’s Department of Theol- seeing what God is doing in that context ogy and Studies and before that as Director so that the church, “empowered by the of Studies for the Evangelical Lutheran

3. Martin Luther, “Heidelberg Disputa- 5. Constitutions, Bylaws, and Continu- tion,” Thesis 21, LW 31, 40. ing Resolutions of the Evangelical Lutheran 4. Ibid. Church in America®, 4.01–02. Moe-Lobeda. Karen Bloomquist, Luther, and the Challenge of Climate Justice

211 Church in America. Her work reveals her are inextricably linked with climate.”7 steadfast commitment to theology arising Drought and its impact on food produc- from the life of the church—as a global tion “especially in semi-arid and subhumid communion—in order to serve the church region” in particular, is life threatening to and the world. She draws upon ancient those already on the margins of power and Christian faith claims, holding them up privilege the world over. 8 In short, people to a double hermeneutic of critique and profound trust in order to bear fruit in the face of vexing current struggles. Persistently, she prioritizes the authority of voices from nited States the Global South. With keen insight, she society poses questions that will free people indi- U vidually and as church from social forces and arrangements that would blind them generally accepts as a to the profound power of God’s gracious love. And she insists that what it means to “good life” patterns embody God’s astounding, confronting, healing, and liberating love in contexts of of consumption, moral ambiguity and complexity is often more a question than a certainty. production and Karen’s work related to climate change exemplifies these Lutheran proclivities. acquisition that Global climate change poses an unprec- edented and dire threat to the lives and threaten the earth’s well-being of many people in the Global South. Indicators of that threat are too capacity to sustain life many to name here. The Intergovern- mental Panel on Climate Change (IPCC) as we know it. predicts 150 million environmental refu- gees by the year 2050. Rising sea levels who are colored white and have relative will have dire consequences for low-lying economic wealth stand a greater chance islands in the Pacific. Many of Asia’s most of protection from the impacts of climate densely populated areas and productive change and toxic waste than do many of lands are on or near coastal areas under the earth’s people. risk of flooding. The terrible irony for Christians in In other words, the millions of envi- the United States is that we are primary ronmental refugees will disproportionately causes of this deadly disaster, while our be people who are economically impover- “neighbors” in impoverished parts of the ished and not white. So, too, the people who starve as climate change diminishes crop yields of “rice, wheat, corn, beans, and potatoes—staples for millions of people Change, IPCC Fourth Assessment Report: and major food crops in Africa…. rice may Climate Change 2007: Working Group II: Impacts, Adaption and Vulnerability, disappear because of higher temperatures 10.2.2.3 (505). in the tropics.”6 “Water resources [too] 7. Ibid., 10.2.1.1. (495). 6. Intergovernmental Panel on Climate 8. Ibid. Moe-Lobeda. Karen Bloomquist, Luther, and the Challenge of Climate Justice

212 world will “die first.”9 United States society traditions, that God creates the earth and generally accepts as a “good life” patterns its bounty. The first great treatise against of consumption, production and acquisi- “heresy” was against the very notion that tion that threaten the earth’s capacity to the earth itself is not created by the God of sustain life as we know it. In general—but all that is, the God of Jesus Christ. In the not exclusively—we demonstrate effective late second century, Irenaeus of Lyons set allegiance to ways of living that endanger out to refute the claim, prevalent in some the earth’s life-systems, and the lives of branches of the emerging church, that the global “neighbors” far less responsible for God of Jesus Christ, and revealed in Jesus climate change. Tacitly agreeing to con- Christ, was not the God who had created tinue with life as we know it, we acquiesce the heavens and the earth. Between that to destruction parading as good despite creator and the true high God, asserted the consequences. this “heresy,” was a vast, unbridgeable This reality is, I contend, a monu- separation. The creator god was a lesser mental obstacle to the proclamation and god, a fallen god, a demiurge. “Orthodox” hearing of the gospel today. How do Christianity—theological perspectives and “economically privileged” Christians in practices considered “true” in relationship the United States speak of God’s love to to stands deemed incompatible with that and with people whose lives we are unre- truth—emerged in response to this very pentantly destroying? What does it mean claim. Irenaeus coined the term gnostikoi, to be in communion with someone whose those capable of learning, to identify various child we are killing? How do we proclaim schools making this claim, some of whom the word among ourselves knowing that also claimed certain other perspectives, in- we are killing and doing little to stop it? cluding docetism (Christ appeared to have True to form, Karen Bloomquist rec- been human with a human body and to have ognized this situation as a central struggle died on the cross); a tri-fold hierarchical arising from the life of the church, especially theological anthropology in which humans in the Global South. Seeing this reality as fell into the classes of pneumatic (spiritual), contrary to the message of God’s love, she psychic (ensouled), or hylic (material); called upon voices from the Global South and a spiritualized soteriology that denied and North to guide the church in respond- the resurrection of the body and assured ing faithfully to it. Moreover, she insists that salvation for the pneumatics alone. Groups climate change and our (the church of the labeled “gnostic” were far too varied to be Global North’s) responsibility for it must lumped together.10 The common thread it be addressed theologically. seems was rejecting the creator God of the Hebrew Scriptures as the high god of Jesus The people of God are to address reality Christ and of all creation. This is all to say theologically Climate change presents theologi- 10. Note that neither orthodox Chris- cal challenges never before encountered. tianity nor the strands labeled gnostic and Consider four of them. One pertains to the deemed heretical were univocal…both were claim held in common by the monotheistic diverse and highly varied. Those labeled her- esy were in fact “survivals of opinions which, 9. Christoph Stueckelberger, “Who prior to the declaration of heresy, had been Dies First? Who Is Sacrificed First? Ethical fully at home and widely held within the Aspects of Climate Justice,” in Bloomquist, mainstream Christian community.” Dennis God, Creation, and Climate Change, 47–62. Minns, Irenaues of Lyons, 11. Moe-Lobeda. Karen Bloomquist, Luther, and the Challenge of Climate Justice

213 that, from the earliest times, the church has Lord your God with all your heart, with all held that the God revealed in Jesus Christ your soul, and with all your strength” (Deut created and creates the cosmos. 6:5); and “to love your neighbour as your- Indeed, God created a planet that self” (Lev 19:18). This is our lifework, to be spawns and supports life with a complex- empowered by God to receive God’s love, ity and generosity beyond human ken. and to live that justice making mysterious Fundamental to Christian and Jewish and marvelous love into the world. Life faith is the claim that it is “good” (Gen was breathed into us for a purpose. We are 1). According to the first creation story here to let God work through us, in us, and in Genesis, “God saw that it was tob.” among us to bring healing from all forms The Hebrew tob, while often translated of sin and brokenness that would thwart as “good,” also means “life furthering.” It God’s gift of abundant life for all. We are is that very “tob,” life-generating capacity to participate in what God is doing on that we are undoing, uncreating. We—or earth. This, according to one widespread rather, some of us—have become the understanding of the Christian story, is the “uncreators.” Herein lies an unprecedented human vocation. In a particular way, it is theological challenge. Never before has the vocation of the community of com- humankind played this role. munities spanning centuries, continents A second theological dilemma arises and cultures that understands itself to be from the affirmation, central to Christian Christ’s body on earth.11 faith, that God reveals Godself. Christian Christian academic and ecclesial traditions hold not only that God created circles, for the most part, affirm that “love” and is creating a life regenerating and good is, from a biblical perspective, the primary creation, but also that God reveals God- moral norm for human life.12 Loving self in that creation; it is the “first book “neighbour” as self—or loving neighbor as of revelation.” Humankind is destroying central features of the “first book of revela- 11. This theological moral anthropology tion.” If to do and be as God would have is contestable, as are all theological claims. us, we must receive God’s self-revelation, Here is not the place to argue it. Suffice it to then God’s self-revelation is necessary say that this understanding of human moral for the life of faith. What do we make of being and vocation has been held by many destroying its first source? throughout the two millennia of Christian Thirdly, Christians claim that- hu history, has been expressed in multiple ways, man beings are the creatures created “in and is widely accepted today. the image of God.” However, as Catholic 12. The norm, of course, is derived moral theologian, Dan Maguire, asserts, (in large part, but not exclusively) from the climate change if unchecked renders us statement attributed to Jesus by the authors of Matthew and Mark, and drawn by Jesus “an endangered species.” How do we make from Torah: “You shall love your neighbor sense of a human trajectory now aimed at as yourself” (Matt 22:40; Mark 12:31). Ac- destroying the creatures crafted “in the cording to the author of Matthew, Jesus goes image of God”? on to declare that “everything in the law These three unprecedented theologi- and the prophets hangs on” this command- cal challenges are accompanied by a fourth ment and the commandment to love God that is far more familiar. Two millennia of (Matt 22:40). Mark’s record of Jesus words Christians and the Hebrew people before is similar: “There is no other commandment them claimed that God calls God’s people greater than these” (Mark 12:31). Accord- to receive God’s love, and then “to love the ing to Paul, “the whole law is summed up in love” (Rom 13:10). Moe-Lobeda. Karen Bloomquist, Luther, and the Challenge of Climate Justice

214 God loves—along with loving God, com- The implication is shaking: If Chris- monly is seen as the essence of morality. tians fail to repent of the climate injustice “It is the biblical view that being moral is that we are committing against neighbour, loving well.”13 “In fact, the whole thrust are we not defying the call to love? Can of biblical religion is toward the recovery we claim to be serving the well-being of of the broken human capacity to love.”14 people in need by contributing to relief With this claim, all consensus and and development efforts both here and certainty cease; what “love” implies for abroad, if we continue to live in ways that contemporary life is a matter of debate. The will flood some of those people out of their moral weight of neighbor-love depends on homelands or destroy their water, fish, or what is meant by the term.15 grain supplies? Multitudes of people will Countless volumes have explored die as a result of climate change. Can we that question. Here we note just two claim to be one in Christ with the people characteristics of love as a biblical norm. we are killing? Love implies active commitment to the Karen Bloomquist, reflecting her well-being of who or what is loved. And, roots in Martin Luther, urges the church where systemic injustice causes unnecessary to address reality theologically. Here we suffering, seeking the well-being or good have considered four theological chal- of who or what is loved inherently entails lenges posed for people of the Global seeking to undo injustice. That is, the North by the contemporary reality of norm of neighbor-love includes the norm climate change. They are the problems of of justice. Because doing justice necessarily becoming “uncreators,” destroying central means active engagement in challenging features of God’s “first book of revelation,” social structures that enable injustice, endangering the species that claims to be neighbor-love implies that engagement. the image of God, and transgressing the Where systemic injustice exists, neighbor- call to love. These are manifestations of love entails seeing that injustice for what structural sin. it is; unmasking it; resisting it; envisioning alternatives more resonant with faith; and Hope and moral authority lie in God’s living toward them.16 promises Karen Bloomquist prods the church 13. Daniel Maguire, The Moral Core of Judaism and Christianity: Reclaiming the H. Groome, and Sharon Parks, To Act Justly, Revolution (Minneapolis: Fortress, 1993), Love Tenderly, Walk Humbly (New York and 211. Mahwah: Paulist Press, 1986). He writes: 14. Ibid., 208. Doing justice implies “relentless critique of injustice” (7); “envisions a changed social 15. Volumes could be written about system” (10); and works toward “nothing the different and conflicting construals of less than the dismantling of the presently neighbor-love and its moral implications known world for the sake of an alternative throughout the histories of Christian and world not yet embodied” (11). More specifi- Jewish traditions. cally, Brueggemann argues, doing justice, 16. These four dimensions of seeking biblically understood, includes “sorting out justice cohere with Walter Brueggemann’s what belongs to whom and returning it to articulation of “doing justice” according to them. Such an understanding implies that the Hebrew Scriptures. See Walter Bruegge- there is a right distribution of goods and mann, “Voices of the Night—Against Jus- access to the sources of life. There are certain tice,” chap. in Walter Brueggemann, Thomas entitlements that cannot be mocked”(5). Moe-Lobeda. Karen Bloomquist, Luther, and the Challenge of Climate Justice

215 and its theologies to face and take seri- brings something about, makes something ously realities that—if honestly faced— happen. That which brings something defy hope. Hope and a sense of moral about or makes it happen—our fundamen- agency are likely casualties if one were tal moral authority— is that which grants to take seriously climate change and its hope and a sense of moral power. probable consequences, especially if one The church is called to confess in word simultaneously faces squarely the power and deed who God is, what God has done of contemporary empire and the forces lined up against those who challenge it. In theological terms, it is a matter of facing up not only to the pernicious pres- he church ence of sin—which seems rather easy for Lutherans—but to the pervasive presence is called to and demonic power of “structural sin.” T In part because our hope and moral discern where God is agency might be dashed, we evade admit- ting in the depths of our beings the kinds active in the world, of ecological and human brutality that our lives have helped to cause. Needed, working to fulfill the if we are to do so, are a sense of hope and a will to act that can withstand the awful promise of abundant message of the earth’s distress and count- less people who have died and will die as a life for all of creation, consequence of the ways of life we assume to be normal. Herein lies, I believe, an and to participate in incredible gift of Lutheran theology that is consistently offered by Karen in her that work. work. Our hope and power to act, she insists, rest neither in logical likelihood of success nor in our own ability always and is doing, and what God promises to to act justly; hope rests in “what God has bring about. The church is called to discern done, is doing, and promises to bring where God is active in the world, working about.”17 This theological claim—also a to fulfill the promise of abundant life for faith claim—quietly pervades her work. all of creation, and to participate in that “Our hope is in the justice that God will work. This is what constitutes the moral bring about.”18 life of the church. In her writing, Karen The Latin root of the English word, Bloomquist consistently reminds that “authority” (auctor), means inventor, cre- our source of hope and power to heed ator, or that which authorizes, grants power, our call—that is, our moral authority—is indeed “what God has done, is doing, and 19 17. Karen Bloomquist, Communion, promises to bring about.” Responsibility, Accountability: Responding As a Some warn that utter trust in God Lutheran Communion to Neoliberal Global- to fulfill God’s promise grants freedom to ization, Documentation No. 50, 11. desist from human efforts toward justice, 18. Karen Bloomquist and John Stumme, eds., Promise of Lutheran Ethics 19. Karen Bloomquist, Communion, (Minneapolis: Fortress Press, 1998), 8. Responsibility, and Accountability, 11. Moe-Lobeda. Karen Bloomquist, Luther, and the Challenge of Climate Justice

216 including climate justice. To the contrary, in her unwavering commitment to bring this trust grants quite the opposite: free- the call to “love neighbor as self” and the dom to engage fully in those efforts. God, Spirit’s presence to bear on the “defining as understood by Luther and also by Karen realities and struggles or our time.”20 Bloomquist, works through human beings to fulfill God’s promise. In closing In her recent work, Karen Bloomquist God’s abiding power and presence work- has called the church to face theologically ing through human relationships and all and practically an unprecedented moral of creation challenge confronting humankind, and I was confronted recently by a dear in particular the Global North. We have friend who heard me responding to a constructed ways of living that threaten the question of whether or not I had hope for earth’s capacity to be what God created: a humankind given the realities of ecological life-furthering world. We are “uncreating.” devastation we now face. I asserted hope in In this context, Bloomquist asks, How is knowing that “the end of the story” (whatever the church to “participate in the redemp- it might look like) was in “God’s hands.” tion of all creation to which Scripture “But, Cynthia,” responded this friend, “you testifies, and embody hope for the future must emphasize not only that God’s promise rather than succumbing to despair”?21 The is trustworthy but also that God is at work question warrants the church’s full atten- in the world to fulfill those ends.” Therein tion. Valid responses will emerge through too lies our hope and moral power. the “communal” work of the communio, Martin Luther, Lutherans readily its many parts informing, challenging, assert, was an incarnational theologian. and nurturing each other. As one small The implications are manifold. One is that contribution to that multivalent and God is at work in the world, using fallible multivocal effort, here we have considered and finite earthlings to bring about God’s four defining aspects of Martin Luther’s purposes. We are, Luther asserts, God’s theological method and claims that also hands and feet. In sermon after sermon, are central in Karen Bloomquist’s work. he proclaims the power of the Holy Spirit, Together, these four shed light on what working in the lives of believers, enabling the church may offer to the “great work” us to serve the common good, despite our of humankind today: to forge sustainable inevitable shortcomings in doing so. At earth-human relations that are marked by times, Luther emphasizes, God is working compassion and justice within and among not only in human creatures but also in human societies. May the church be thank- other creatures and elements. ful that God called and equipped Karen Karen Bloomquist is an incarnational Bloomquist to help the it participate in theologian in much the same way. God’s God’s work on this splendid and suffering power and presence working through planetary home. May we be thankful, too, the communion of believers and all of that she has heeded that call. creation is an abiding theme in her work. It is explicit in her writing and implicit 20. Ibid. 21. Bloomquist, God, Creation, and Climate Change, 5, 6. Empowerment and Discernment in Diaspora Situations—Thoughts on Theology and the Resilience of Christians in Indonesia1

Simone Sinn University of Münster, Germany

1 In today’s globalized world, major world The following explorations address the key religions are paid public attention only role of two basic functions of theology: to when they trigger off global dynamics. empower and to discern. These constitute Local faith communities—Christian, an important resource for faith commu- Muslim or otherwise—and the meaning- nities, especially those where Christians ful ways in which they live out their faith live in diaspora situations. Theology is remain largely unnoticed. Nevertheless, meaningful and relevant as it strengthens from a theological perspective, the ethos people’s agency and their capacity to dis- of local faith communities that live in cern complex situations from faith-based relation to a specific time and place is of perspectives. With regard to people’s vital importance. existential realities, theology does not In this article, I shall explore the remain at a safe distance, confining itself situation of Christians in contemporary to explaining the world, but gets in touch Indonesia. I shall argue that substantial with deep concerns and thus contributes theological reflection is needed in order to the resilience of individuals and com- to respond to the current challenges munities. emerging not only out of the vibrant Karen L. Bloomquist is one of religious diversity in the archipelago, the theologians in the global Lutheran but involving controversial government communion who has tirelessly and sub- policies with regard to religious affairs stantially contributed to such theological and related to the significant changes in reflection by highlighting the importance society over recent years. of local faith communities and of doing theology in relation to specific contexts. 1. In tribute to Karen L. Bloomquist She has encouraged theologians in many for whom I worked from September 2006 parts of the world to do imaginative and to April 2009 as theological assistant in the Department for Theology and Studies of critical theological reflection out of their The Lutheran World Federation. This article specific context and in dialogue with other is written in the context of my PhD research contexts. on Christian-Muslim relations in Indonesia. One important focus of Bloomquist’s

Currents in Theology and Mission 37:3 (June 2010) Sinn. Empowerment and Discernment in Diaspora Situation

218 work is the public witness of churches.2 Public witness is not primarily an issue Out of their daily struggles at the local of numbers, but of the church’s ethos and level, churches are called to engage in mindset. Accordingly, Bloomquist’s theo- public discourse on justice and peace. At logical work continuously points churches the numerous consultations Bloomquist to Paul’s call, “Do not be conformed to this organized as director of the Department world, but be transformed by the renewing for Theology and Studies (DTS) of The of your minds, so that you may discern Lutheran World Federation (LWF), she what is the will of God—what is good and addressed this issue and challenged theo- acceptable and perfect” (Rom 12:2). logians and church leaders to respond. At a In light of the dramatic shifts in 2008 seminar at Hong Kong she remarked Indonesia’s sociopolitical landscape since that: 1998, this call has become highly relevant [c]ongregations in Asia and elsewhere for Christians in Indonesia. Andreas A. serve the needs of their members, their Yewangoe, the current chair of the Indo- immediate communities, or ethnic nesian Council of Churches, repeatedly groups in many ways—especially refers to this verse. His theological reflec- through diaconal work in education tions resonate with Bloomquist’s concerns and health. But how does the church as he encourages the churches to engage as an institution engage with the social, with civil society and thus bear meaningful economic and political realities that af- public witness.4 He consciously reflects on fect all people in a society? How does the diaspora situation of Christianity in the church exercise its public calling Indonesia, without letting his theology be in society—engaging with and chal- determined by that situation. He empow- lenging wider policies affecting justice, ers the faithful and identifies contemporary 3 peace and the welfare of all? spiritual and societal challenges. In this essay, I shall briefly outline the All churches, whether they are large or Indonesian context, introduce Yewangoe’s small, must engage in public witness. perspectives and finally show how these perspectives contribute to the persever- 2. See e.g., Karen L. Bloomquist, ed., ance and stability, i.e., the resilience of Communion, Responsibility, Accountability: Christians in Indonesia. Responding as a Lutheran Communion to Neoliberal Globalization, LWF Documenta- Increasing diaspora tion 50 (Geneva: LWF, 2004); Karen L. consciousness among Bloomquist, ed., Lutheran Ethics at the Intersections of God’s One World, LWF Studies Christians in Indonesia (Geneva: LWF, 2005); Karen L. Bloomquist, Indonesia’s capacity to embrace wide reli- ed., Being the Church in the Midst of Empire: gious and ethnic plurality is well-known. Trinitarian Reflections,Theology in the Life of the Church series, vol. 1 (Minneapolis: LUP, 2007). 4. Andreas A. Yewangoe comes from 3. Karen L. Bloomquist, “Toward a Sumba, an island in the Eastern part of More Public Witness of Churches,” in, Indonesia. He was director of the theological Identity, Survival, Witness: Reconfiguring seminary in Kupang in the 1990s and was Theological Agendas, Karen L. Bloomquist, elected chair of the Indonesian Council of ed., Theology in the Life of the Church Churches in 2004, and reelected in 2009 for series, vol. 3 (Geneva: LWF, 2008), 125. another five years. Sinn. Empowerment and Discernment in Diaspora Situation

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Despite the strong Asian sense of peace ship, each according to their own religion and harmony and the country’s constant or belief.”5 affirmation of unity in diversity, the It needs to be mentioned here that conflictive potential of such diversity is the Indonesian government imposed obvious. Conflicts exist, sometimes deeply a number of restrictions on religious hidden, other times simmering just below freedom through further regulations. the surface, and eventually breaking out Nonetheless, the basic idea that people, in violent communal clashes. regardless of their religious affiliation, Indonesia’s first president, Sukarno, should be treated on an equal footing was acknowledged that the nation required a always underlined. The aim was to uphold solid constitutional framework that gives “religious harmony” in the country. Since space for religious plurality. Together with the mid 1960s, especially during Suharto’s the majority in the committee preparing autocratic rule, religious communities have for independence in the 1940s, he rejected had to operate within the boundaries set the demand of some Muslims for an Is- by the state. lamic state. Although over 85 percent of the population were Muslim, Indonesia was not to become an Islamic state. At the time the constitution was drafted, primal ll churches, and several world religions such as Hindu- ism, Buddhism, Islam, and Christianity, whether they had been practised in the archipelago for A centuries. Although the numbers differed are large or small, widely depending on the region, these religions were all “at home” in Indonesia. must engage in During the struggle for independence, Indonesians from different religions had public witness. been united in fighting the colonial powers and thus should also be united in a free Indonesia. After Suharto’s fall in 1998, Indonesia In 1945, Sukarno proposed five not only experienced considerable political basic principles, Pancasila, as the state and economic upheaval, but also increasing philosophy for Indonesia. These were religious vitality in the public sphere. Reli- subsequently included in the preamble of gious symbols have come to the fore in many the constitution: 1) belief in one supreme cultural spheres. Whether traditional rural, God; 2) just and civilized humanism; 3) modern urban, or popular youth culture the unity of Indonesia; 4) representative they all increasingly “quote” religious sym- democracy; and 5) social justice. The bolic language to express and interpret their first principle refrains from referring to realities. In recent years, global trends have any specific religion, but aims at leaving had a significant impact on this process— space for religious plurality. In this sense, in Christianity as well as Islam—and have it is reaffirmed in the main body of the influenced theological priorities. constitution. Article 29 declares: “(1) The state shall be based upon the belief 5. Indonesia’s Constitution accessible in the One and Only God. (2) The state at: www.indonesia.go.id/id/files/UUD45/ guarantees all persons the freedom of wor- satunaskah.pdf Sinn. Empowerment and Discernment in Diaspora Situation

220 With regard to Christianity, “at discourse is not just talk about numbers, the turn of the century evangelical and but a complex discourse on power and charismatic concerns have become influence, I shall speak in more theological mainstream.”6 Considerable energy is be- terms of a new “diaspora consciousness”8 in ing invested into positioning oneself on the the Christian community in Indonesia. religious marketplace and into promoting The ways in which Christians perceive expansive evangelism. being in diaspora vary considerably. In There has been a resurgence of politi- my view, there are four different strategies cal Islam through the political parties as in Indonesia: some seek self-confidence well as the radical Islamic groups. At the and security by partnering with strong same time, a network of liberal Islam has Christian allies in other parts of the world been formed among Muslim intellectuals. and emphasize Christianity’s dominant Political discourse is loaded with religious influence globally. Others seek refuge sentiment and “identity politics” has be- in more or less homogenous Christian come a key concept in interpreting power neighborhoods and try only to associate relations in Indonesia. with Christians in matters of education, In such an atmosphere, numbers business, and politics. A third group works matter and a new majority/minority dis- for strategic access to the center of political course emerges. The traditionally strong power to secure space and influence, while Christian influence on education seems to a fourth group aims at joining with other be decreasing; religious education is newly groups in civil society to establish common regulated; many new Muslim schools are ground against the pervasive dynamics of being established. The introduction of exclusion. Sharia-related regulations in some regions According to Zakariah J. Ngelow, has heightened sensitivities. Cases of the third strategy is employed espe- churches being attacked and the prohibi- cially by leaders of Protestant mainline tion to construct new churches have given churches in Indonesia. “They are more rise to concern among Christians. Their deeply concerned with the power games self-perception is increasingly marked by among the political elites for access to a strong sense of being a minority which the powerful center rather than with the is dominated by a sometimes tolerant, struggle for people’s concerns at the grass sometimes threatening majority. In that roots.”9 Ngelow skillfully critiques such situation, Andreas A. Yewangoe warns against a new “inferiority complex” emerg- Warga Bangsa [There is no Stowaway. Member ing among Christians which he likens to 7 of the Church, Member of the Nation] (Ja- an “illness.” Since the minority/majority karta: BPK Gunung Mulia 2009), 8. 8. “Diaspora” is a biblical term; in the 6. John M. Prior and Alle Hoekema, New Testament it features prominently “Theological Thinking by Indonesian Chris- in the opening of the epistle in 1 Peter. tians 1850–2000,” A History of Christianity Karel Steenbrink uses it in a recent article in Indonesia, Karel Steenbrink and Jan S. on the situation of Christians in Asia, see: Aritonang, eds. (Leiden: Brill, 2008), 812. Karel Steenbrink, “Realistic Perspectives 7. Andreas A. Yewangoe, “Umat Kristen for the Christian Diaspora of Asia,” Global dalam Masyarakat Majemuk Indonesia” Christianity: Contested Claims, Frans Wijsen [The Christian Community in the Plural In- and Robert Schreiter, eds. (Amsterdam/New donesian Society], in Andreas A. Yewangoe, York: Rodopi, 2007), 133–146. Tidak ada Penumpang Gelap. Warga Gereja, 9. Zakariah J. Ngelow, “Indonesian Sinn. Empowerment and Discernment in Diaspora Situation

221 power orientation: “This tendency can the people and the newly formed NGOs be named the ‘Joseph or Daniel type’ of claimed public space after decades of au- political participation. Many Christian tocratic political rule. For many churches leaders dream to take on high political civil society is an unknown territory; if positions like the two ‘dreamers’ in the political participation was pursued at all Bible, Joseph in Egypt and Daniel in the it was mostly in the above mentioned way Babylonian and Persian courts. Churches of relating to the government. This also are proud to have persons in high political applies to other religious communities in positions.”10 Indonesia. Ngelow believes this to be one of the Against this background, Yewangoe main reasons why churches are unable asks the open-ended question, “Do reli- to adapt to the social changes that have gions in Indonesia promote and support recently taken place in Indonesia. Ngelow the realization of a civil society, or do they strongly opts for the fourth strategy which, rather inhibit it?”12 His own position and in his view, is the only meaningful way understanding are clear. For him civil forward for Christians in Indonesia. One society is: of the few church leaders who resonate a prerequisite needed in the process of with Ngelow’s analysis and have pro- democratization, as a domain of social duced substantial theological reflection life which is organized sufficiently in- is Andreas Yewangoe. His perspectives dependent and strong as a counterpart and their potential for empowerment and to the state, being self-sustaining and discernment are outlined in the following with innate energy, yet acting accord- section. ing to the norms and values of the law and without preventing the state from Yewangoe’s theological performing its role.13 perspectives: Public Yewangoe warns against retreating into a witness in Indonesia ghetto and excluding oneself from societal Andreas Yewangoe’s most recent publica- processes. According to him, this is not tion is titled, Tidak ada Ghetto. Gereja di only an illusory strategy of protecting dalam Dunia (There is no Ghetto. Church oneself but, more profoundly, it is not in the World.) 11 This is a programmatic what the church is called to be. He affirms title for a book which calls for the Indone- Bonhoeffer’s concept of the church as a sian churches to understand themselves as church for others and calls the church to active agents within civil society. The plea be present in the world for the world. to partner with other groups in civil society In Yewangoe’s ecclesiological reflec- is not as self-evident as it might seem. In tions, “presence” is an important con- Indonesia, the concept and reality of a civil cept. He is convinced that the conscious society emerged only after 1998, when presence of Christians in society makes a real difference and has transformative Protestantism toward the 21st Century,” potential. Consequently, solidarity with Reshaping Protestantism in a Global Context, Volker Küster, ed. (Münster: Lit, 2009), 80. 12. Andreas A. Yewangoe, Civil Society 10. Ibid., 81. di Tengah Agama-agama (Jakarta: PGI, 11. Andreas A. Yewangoe, Tidak ada 2009), xi. (Author’s own translation here Ghetto. Gereja di dalam Dunia (Jakarta: BPK and in the following). Gunung Mulia, 2009). 13. Ibid., 43. Sinn. Empowerment and Discernment in Diaspora Situation

222 the world does not imply being absorbed influences non-Christians’ perceptions of by the world; rather it leads to the church Christianity. Therefore, he emphasizes that playing a prophetic role and thereby being it is vital that the church communicate the church for others. “In order to be able meaning of the cross in word and deed. to realize that, the church truly needs to Yewangoe identifies the relation become church. It must not become a between God’s suffering and human suf- political party or private organization in fering as a crucial theological issue. He society.”14 warns against dissociating the suffering For Yewangoe, Christ’s kenotic exis- of persecuted Christians from that of tence as affirmed in Philippians 2 is the others. The cross calls Christians to radi- crucial theological reference point. As cal solidarity with others. Thus, the cross the body of Christ, the church cannot be is a sign that distinguishes but must not an ecclesia triumphans, but is to conceive dissociate Christians from others. It calls of itself as an ecclesia servans. In serving them into deeper relationships. others, the church realizes its identity. With regard to the engagement in Consequently, living out this ethos does civil society activities, Yewangoe affirms not weaken but strengthens the church. Pancasila as an important common ground In the context of violent inter- for Indonesians. He deplores the fact that communal conflicts, which had started Pancasila has been increasingly sidelined in 1999 in some parts of Indonesia and in public discourse and education, and is were marked by confrontational Christian- being replaced by a rather sectarian reli- Muslim dynamics, Yewangoe takes up giousity. According to Yewangoe, in order his earlier reflections on the cross and to counteract this dangerous dynamic, on suffering.15 He wrote his doctoral two aspects need to be strengthened: legal dissertation on “Theologia crucis in Asia. protection of religious freedom and a socio- Asian Christian views on suffering in the cultural ethos of religious harmony, which face of overwhelming poverty and multi- implies mutual acceptance. The area which faceted religiosity in Asia”16 in the 1980s. he most worries about is education: Yewangoe reminds his audience that in Education that tends towards separating the history of Christianity, the cross has according to religious affiliation (as it is become a sign of humbleness as well as a eagerly practiced today) is not helpful at sign of haughtiness. He underlines that the all to realize civil society in Indonesia. If memory of the Christian colonizers who this continues a religious-based apart- carried the cross as a sign of triumph still heid system will be established which is worse than the race-based historical 17 14. Yewangoe, Ghetto, viii. one in South Africa was. 15. Andreas A. Yewangoe, “Theologi Authentic encounters between people of salib di Indonesia hari ini” [Theology of the Cross in Indonesia today], Yewangoe, Agama different faiths and interaction in everyday dan Kerukunan [Religion and Harmony] life are important resources for mutual ac- (Jakarta: BPK Gunung Mulia, 2001), ceptance according to Yewangoe. Institu- 222–238. tional structures and mental mindsets that 16. Andreas A. Yewangoe, Theologia hinder such encounter are to be overcome. crucis in Asia. Asian Christian views on suf- Christians need to work together with fering in the face of overwhelming poverty and other groups in civil society that share these multifaceted religiosity in Asia (Amsterdam: Rodopi, 1987). 17. Yewangoe, Civil Society, 49. Sinn. Empowerment and Discernment in Diaspora Situation

223 concerns. In numerous papers, Yewangoe showed that for many vulnerable and refers to the theme of the 2004 General threatened communities resistance is the Assembly of the Christian Council of key question. What means should they Churches, “Be transformed by the renew- choose to resist adversity? ing of your minds” (Rom 12:2). We have seen that Christians not Christians need to respond to the only need to ask the question, “How do dramatic political, economic and social we act vis-à-vis the ones that threaten us?” shifts that have taken place since 1998. but also, “How do we stay a healthy com- They need to find new ways of locating munity in this context?” Thus, attention is themselves within this new situation, not only directed toward adverse outward which implies rethinking how they relate relations, but also to internal relations and to the government, to civil society move- to the community’s ethos and mentality. ments, and to people of other faiths. They This leads to a focus on resilience.19 As need to focus their work not only on their Yewangoe has demonstrated, theological own self-protection, but also on addressing reflection is an important element in such issues of injustice, poverty, and violence in a situation: it is needed as a tool of em- the country. Together with others in civil powerment and means of discernment in society, they need to advocate for just and Christian communities. It helps churches participatory structures and to strengthen to be resilient communities and supports an ethos that accepts diversity in order their members in being resilient faithful. to counter reified identity politics. It is Paul’s call to “[b]e transformed by important that Christians in Indonesia the renewing of your minds” encourages do not withdraw into closed universes Christians in Indonesia today to respond of meaning, but are able to share values to the changing political, economic, and with people of other faiths so that a shared social situation by networking with oth- matrix of meaning emerges. ers in civil society. From this perspective, outward relations are not adversarial per Theology and resilience of se, but cooperative partnerships with oth- Christians in Indonesia ers and public witness emerge as critical At the 2008 Hong Kong DTS semi- nar one of the small groups discussed ogy in the Life of the Church series, vol. 3 strategies for Christians under threat. (Geneva: LWF 2008), 103–108. Indonesians as well as others from Asia 19. Resilience research originates in shared experiences and feelings of being the area of development psychology but threatened and described how they had has been expanded to research on resilient dealt with such situations. In her report, communities; see Alex J. Zautra, John Stuart Hall, Kate E. Murray, eds. “Resilience. Kajsa Ahlstrand identified five different A New Definition of Health for People strategies with which Christians respond to and Communities,” A Handbook of Adult threat: martyrdom, avoiding contact, non- Resilience (New York: Guilford Press, 2010). violent resistance, legitimate self-defense, I follow their basic definition that resilience measured attack.18 This group discussion is “an outcome of successful adaptation to adversity” (4). There are two foci in resil- ience research: “First is recovery, or how well 18. See Kajsa Ahlstrand, “Strategies people bounce back and recover fully from for Christians under Threat,” Karen L. challenge…Second, and equally important, Bloomquist (ed.), Identity, Survival, Witness: is sustainability, or the capacity to continue Reconfiguring Theological Agendas, Theol- forward in the face of adversity” (Ibid.). Sinn. Empowerment and Discernment in Diaspora Situation

224 possibilities. Such partnerships empower If Asia is outside the next Christen- vulnerable communities and lead toward dom, then what should the Christians greater vitality and stability in diaspora in Asia do? Pieris closes his descrip- situations. tions above with a plea to Christians In 1993, the Sri Lankan theologian to proclaim ‘the Asian Christ,’ i.e., Aloysius Pieris wrote a paper on the ques- Christ as the one who has no place tion, “Does Christ Have a Place in Asia?”20 in Asia. It means to participate in a As the Indonesian theologian Emanuel prophetic and healing ministry rather Gerrit Singgih has recently shown, for than to continue church-planting and Asians, this question is still a critical one.21 church-growth missionary policy. I would like to add the ministry of Singgih takes as the starting point for his reconciliation, to heal the wounds reflection the observation that while over of religious wars in Asia. In other the last hundred years Christianity has words, to become a servant church, enormously increased in Africa, over the which many other Asian theologians same period, there has only been a slow stated in this decade.23 and small growth of Christianity in Asia. Moreover, this situation is not expected to I believe reflections such as Yewangoe’s 22 change in the near future. This prospect and Singgih’s to be an unmistakable sign has led to significant introspection among of Christianity’s resilience in Indonesia. Asian theologians. Singgih outlines the Living in diaspora, churches in Indonesia perspectives that evolve from this intro- ask how to minister meaningfully to their spection as follows: members and society at large. In view of the volatile religious situation and the 20. Aloysius Pieris, “Does Christ Have ethnic diversity in Indonesia, the ministry a Place in Asia? A Panoramic View,” Any of reconciliation needs to be highlighted. Room for Christ in Asia? Concilium 1993/2, Adverse situations need to be addressed, Leonardo Boff and Virgil Elizondo, eds. transformative processes initiated, and new (London: SCM 1993), 33–48. partnerships with others in civil society 21. Emanuel Gerrit Singgih, “Any forged. Through this ministry, the church Room for Christ in Asia?: Statistics and stays closely connected with people’s lived the Location of the Next Christendom,” realities. The churches’ presence becomes Exchange 38 (2009): 134–146. a public witness within the wider society 22. Philip Jenkins who announced and a prophetic witness to government the future of “the next Christendom” to be institutions. Through this ministry the in the global South acknowledged in his church shares empowerment and discern- revised version of his book that, except for ment with others in society. the Philippines, Asia cannot really be part of the next Christendom, Philip Jenkins, The Next Christendom: The Coming of Global Christianity, Revised and Expanded Edition (Oxford: Oxford University Press, 2007), xii–xiii. 23. Singgih, "Any Room," 143. Why Luke’s Gospel? Daily Bread and “Recognition” of Christ in Food-Sharing

Barbara Rossing Professor of New Testament, Lutheran School of Theology at Chicago

Food is one of the most striking themes tions between hunger, climate change, and of Luke’s Gospel. 1 Jesus in Luke’s Gospel human trafficking, while churches in Africa is a Jesus who loves to eat. One scholar point to land-acquisitions as a new form of notes that “Jesus is either going to a meal, colonialism that imperils daily bread for at a meal, or coming from a meal…[T]he millions. Food issues also relate to gender, aroma of food issues forth from each and as women in churches around the world 4 every chapter of Luke’s [G]ospel.”2 The remind us. In the United States, the growth way Jesus eats even leads to his death. of industrial farming, over-use of antibiotics and fossil-fuel based fertilizers, depleted aqui- Food and food security issues pose fers, lack of access to fresh produce among urgent concern for our world today, as 3 inner-city dwellers, and rising incidence of Karen Bloomquist and others have noted. obesity, are among the many interrelated Churches in Asia call attention to connec- symptoms of a food crisis. The choice of the theme of “Give 1. This article is based on a Bible study th presented at The Lutheran World Federation Us Today Our Daily Bread” for the 11 North American Region Pre-Assembly in Assembly of The Lutheran World Federa- Kitchener, Ontario, January 2010. tion to be held this summer—an assembly 2. Robert J. Karris, Luke: Artist and whose theological voice Karen Bloomquist Theologian: Luke’s Passion Account as Litera- has helped to shape, as she also shaped the th ture (New York: Paulist Press, 1987; re-print 10 Assembly in Winnipeg in 2003—gives Wipf and Stock, 2009) 47. See also Karris’ occasion to examine themes of daily bread, Eating Your Way Through Luke’s Gospel; food security, and sustainability in relation Eugene LaVerdiere, Dining in the Kingdom of to Luke’s Gospel. God: The Origins of the Eucharist According to I will make three points about the Luke (Liturgy Training Publications, 1994). Gospel of Luke and the theme of food: 3. See for example, Karen Bloomquist, (ed.), Communion, Responsibility, Account- 4. See The Lutheran World Federation ability: Responding as a Lutheran Communion Pre-Assembly messages from Asia (De- to Neoliberal Globalization, LWF Documen- cember 9, 2009, Bangkok, Thailand) and tation 50 (Geneva: The Lutheran World Africa (March 28, Abuja, Nigeria), and the Federation, 2004); “The High Cost of Food: Women’s Pre-Assembly (October 2009), Familiar Refrains in a New Crisis,” (Think- available at www.lwf-assembly.org under ing it Over Issue #19; May 2008). “Journey.”

Currents in Theology and Mission 37:3 (June 2010) Rossing. Why Luke’s Gospel? Daily Bread and “Recognition” of Christ in Food-Sharing

226 1) Luke writes this gospel in order to through meals and food-sharing. open our eyes to “recognize” Jesus in daily I base this argument for the role of bread and meal-sharing. food in Luke’s purpose on the use of the There are at least ten meals in the Greek word epiginōskō (“recognize”)—the Gospel of Luke. Beginning with the call “Aha” kind of deep knowing or seeing that of Levi in chapter 5, Luke frequently adds recognizes the presence of Christ. While food and eating to scenes that were not set the verb epiginōskō appears only three times at a meal in Mark. Meals become the set- in the Gospel of Luke, these three occur- ting for important teaching, most notably rences serve as bookends at key moments. the three meals Jesus shares with Pharisees Unfortunately, most English translations that are unique to Luke (Luke 7:36–50; do not consistently translate the word, so 11:37–52; 14:1–24). Jesus’ teaching about we miss the crucial connection between chapter 1 and chapter 24. Luke first uses the term epiginōskō in 1:4, when he describes the purpose of s he breaks his Gospel. The word in Luke’s preface is usually translated as “know” (NRSV: “so bread, that you may know the truth”) but a better A translation would be “recognize.” Luke tells suddenly their Theophilus that he writes in order to help people “recognize” the truth of the teach- eyes are opened to ings into which they have been catechized, to help them recognize Jesus. “recognize” him. Luke’s use of the verb epiginōskō again twice in the Emmaus story of Luke 24 brings to fulfillment the purpose statement servanthood, for example, gets moved from the third passion prediction on the from chapter 1. Initially, the disciples’ eyes road (Mark 10:35–45) into the last supper are kept from “recognizing” (mē epignōnai, with the disciples (Luke 22:24–27). Luke’s Luke 24:16) the risen Jesus as the stranger most famous and beloved meal scene is the who joins them on the road. Their journey Emmaus story, in which the risen Jesus toward recognition unfolds gradually, as makes himself known in the breaking of Jesus accompanies them and interprets the bread (Luke 24). their experience in light of the scriptures. Why such attention to food and The breakthrough moment comes when meals? Luke acknowledges from the outset Jesus eats with them. As he breaks bread, that many have already undertaken to write suddenly their eyes are opened to “recog- a narrative about Jesus (Luke 1:1). We can nize” him (epegnōsan, Luke 24:31). Now assume that Mark’s Gospel was already they can look back with burning hearts available to Luke and his community. So and recognize that it was Jesus who was why would Luke write another gospel? To walking with them all along, who had the list of many excellent reasons scholars interpreted their shattered hopes in light have noted for the writing of Luke’s Gospel of the scriptures. I would add one more reason: Luke writes Luke wants the community to recog- in order to open the community’s eyes to nize the risen Jesus in their midst every time recognize the risen Christ in their midst they share meals. Breaking bread together leads to recognition of Christ. Rossing. Why Luke’s Gospel? Daily Bread and “Recognition” of Christ in Food-Sharing

227 2) Food in Luke teaches a radical The Peril of the Man Whose Possessions economy of abundance and sufficiency for Possess Him: Luke 12:13–21 (Pentecost 10, all—the opposite of greed and hoarding. Revised Common Lectionary) If bread-breaking and food-sharing The parable of the man who builds lead to recognition of Christ, Luke makes bigger barns to hoard his crops in Luke clear that the opposite of sharing— 12 affords preachers an opportunity to excessive greed and hoarding—imperils address the spiritual dimensions of global salvation. food security today. The word “abundance” Luke’s theme of food is rooted in the (the verb perisseuein) which was used so Old Testament, particularly the Exodus favorably of the leftover shared bread in the gift of manna in the wilderness. In his story of the feeding of the five thousand wonderful Manna and Mercy, Daniel (Luke 9:17), becomes negative when ap- Erlander pictures the Israelites sitting at plied to private possessions: “Life does not little desks at “Wilderness School,” learn- consist in the abundance of possessions” ing from Moses who uses a chalkboard and (Luke 12:15). pointer to rehearse these lessons of God’s My Greek students love to translate economy of manna: the fascinating conversation between the —God gives. man and his soul (psyche), addressing —Enough for all. himself in the second person. “Eat, drink —No surplus to be hoarded. Hoarding and be merry (euphrainou)” he counsels stinks and causes rot. himself. But the more striking verse is verse —Human work is to help God distribute 20, a verse that is incorrectly translated in manna for all. the passive voice in English translations —The sabbath gives rest.5 (“This very night your soul is required of Luke’s Gospel continues these manna you,” NRSV, RSV). The correct transla- lessons about food, sufficiency, and the tion is active: “This very nightthey require perils of hoarding. The great reversals of (apaitousin) your life from you.” Mary’s Magnificat (the hungry are filled The question in verse 20 is this: To while the rich are sent away empty, Luke whom does the third person “they” refer? 1:53) underscore the manna gift of food Who is it who is requiring the man’s life for hungry poor people. At Bethsaida, the from him? Some commentators have feeding of the five thousand teaches the claimed that the third person plural refers manna promise of “abundance” (to peris- to implicit angels or heavenly beings, while seusan, Luke 9:17), with twelve baskets of others invoke a sort of “divine passive,” bread fragments after everyone is fed. There albeit plural. But the closest third person is enough for all when food is shared. plural antecedent is the man’s possessions, Two of Jesus’ most vivid parables, his own “good things” that he has carefully unique to Luke, warn of the urgent peril laid up for himself in verse 19. It is the of hoarding and other violations of God’s man’s own possessions that are demand- manna economy. Both parables are ap- ing his life of him this very night.6 His pointed for preachers in the upcoming possessions have possessed him. Year C lectionary. As we consider issues of sustainability and daily bread today, this parable offers 5. See Daniel Erlander, Manna and Mercy: A Brief History of God’s Unfolding 6. See R. Alan Culpepper, “Luke,” New Promise to Mend the Entire Universe (Order Interpreter’s Bible vol. 9 (Abingdon, 1995) of St. Martin and Theresa, 1992). 256. Rossing. Why Luke’s Gospel? Daily Bread and “Recognition” of Christ in Food-Sharing

228 important counsel. Food security is not just wonderful one, offering comfort for those a concern for poor nations. Food hoarding in Luke’s audience and in the world today and unsustainable agricultural practices who are as poor as Lazarus. But the parable imperil our very soul. Our surplus, our is probably not told primarily for the poor unsustainable excess, is demanding our in the audience, whether in Luke’s time very soul (psyche). or our own. Lazarus’s Five Brothers and An Apoca- Apocalypses often have a hortatory lyptic Warning: Luke 16:19–31 (Pentecost function. Apocalypses offer a wake-up 18) call, a warning, like the dream sequences Unique to Luke is a second urgent of Ebenezer Scrooge in Dickens’ Christmas parable about greed and food injustice, Carol. If this parable is an apocalypse, then the story of the rich man and Lazarus. The Luke is situating readers in the role of the five brothers who are still alive, who still have time to change before the chasm between them and the hungry people at ood is a their gates becomes permanent. “Send Lazarus to them, that he might warn them, deeply so that they do not come to this place F of torment,” cries the rich man. When spiritual issue, as Abraham points out that they have the scriptures, the rich man follows up with a well as an urgent second plea to Abraham on behalf his five living brothers. We have been warned, the economic and parable makes clear: we have Moses and the prophets; we have the manna lessons ecological issue. of God’s economy. We even have someone who has risen from the dead. The question is: Will we, the five brothers, heed the rich man’s sumptuous feasting (“making warning and repent before it’s too late? merry,” euphrainōmenos) echoes the rich A host of recent food books warn of man’s barn-building program in 12:19. the peril that unsustainable agricultural With its exaggerated imagery of contrast practices pose to the world and to our own and its vivid journey to the afterlife, this lives and health.7 Food is a deeply spiritual parable fits the form of an apocalypse. issue, as well as an urgent economic and During his life the rich man did not even ecological issue. Climate change, obesity, see the poor man who was at his gate world hunger, and the survival of our local each day. Now, a chasm has been fixed communities are all related concerns. The between the rich man and Lazarus after world cannot continue on this current tra- their deaths, and there is no way to cross jectory of consuming fossil-fuel fertilizers, over the chasm. The apocalyptic contrast antibiotics, water, and other resources. We between the lavish meals of the rich man’s are trapped in an economic system that, as table in life and his thirst after death func- tions as an urgent warning. 7. See Barbara Kingsolver, Animal, Where does Luke intend the audience Vegetable, Miracle: A Year of Food Life to see itself in this parable? The image (HarperCollins; 2007); Michael Pollen, The of vindication in Abraham’s bosom is a Omnivore’s Dilemma: A Natural History of Four Meals (Penguin, 2007). Rossing. Why Luke’s Gospel? Daily Bread and “Recognition” of Christ in Food-Sharing

229 Raj Patel describes (quoting Oscar Wilde), welcome Gentiles into full table fellow- knows the “price of everything and the ship. The scandal provoked by boundary- value of nothing.”8 We must find a differ- crossing eating is portrayed most vividly ent path before it is too late. in the Peter and Cornelius story in Acts, The church can speak to this crisis. but it is reflected also in almost every Luke’s Gospel offers churches an -occa book of the New Testament. According sion to focus on daily bread and all of its to Paul in Galatians, even Cephas could economic and spiritual manifestations not withstand pressure to draw back from in our local and global community. The eating with Gentiles. It is likely that Paul daily study books for The Lutheran World lost his dearest colleague Barnabas over Federation assembly, examining food and food issues. justice issues through the lens of a staple Food can offer boundary-crossing food of a different region of the world, are opportunities for the church’s ministry excellent resources for parish study of food today on many issues. The great struggle and justice issues (see www.lwf-assembly. in our churches over how we deal with sex org). and gender diversity in light of scripture 3) Food is boundary-crossing in Luke- may be somewhat analogous to early Acts. church conflicts over food, as a number In Luke’s Gospel Jesus is labeled of scholars suggest. Karen Bloomquist’s early as a “glutton and a drunkard” (7:34). work on neoliberal globalization and the Luke’s Jesus also eats with Pharisees and food crisis, as well as her work on other rich people, crossing boundaries to break issues in The Lutheran World Federation, bread with diverse individuals and groups. opens up other important connections. The scandalous way that Jesus eats with The aroma of food issues forth from sinners and tax-collectors provokes great each chapter of Luke’s Gospel. When we opposition from the authorities. It is for explore the theme of “Give us this day our this reason that Robert Karris makes the daily bread” over shared meals, over the stunning claim that “In Luke’s Gospel Jesus banquet of the Eucharistic table, and over got himself crucified by the way He ate.” boundary-crossing fellowship with outsid- Food was the most divisive issue ers, our eyes are opened to recognize the within the early church. Early Christian presence of Christ. The risen Christ is in communities grappled with how to in- our midst, the Gospel of Luke promises. terpret scriptural prohibitions regarding And we can meet him every time we share ethnic and purity boundaries and how to our bread.

8. Raj Patel, The Value of Nothing: How to Reshape Market Society and Redefine De- mocracy (New York: Picador, 2010), quoting Oscar Wilde, The Picture of Dorian Gray. Beyond Service: What Justice Requires

Martha E. Stortz Professor of Historical Theology and Ethics, Pacific Lutheran Theological Seminary/The Graduate Theological Union

Lutherans write much on the subject of understanding of context, behind them all justification, but they have less to say was a structure for deliberation. In front about justice. Karen Bloomquist’s work, as of them was an invitation to change. a writer, a theologian, and an administra- Finally, in her leadership as director tor, speaks into that silence. Bloomquist’s of studies at The Lutheran World Federa- commitment to justice began early in tion, Karen has consciously worked to raise her calling. She let her experience as a up voices of global Lutheranism, creating pastor shape her graduate work at Union structures for them to be heard and venues Theological Seminary. Her first book, The in which they might speak and be heard, Dream Betrayed, examined how the reali- write and be read. Her tenure in Geneva ties of race and gender, class and ethnicity saw publication of studies that once again altered “the American dream.”1 Pastoring bridge the academy and the far-flung a low-income congregation prompted congregations of Lutheranism. Karen to interrogate the structures that In Geneva, Bloomquist pursued her created class. interest in economics into globalization. Later, as Karen joined the Division She spearheaded studies of trends in world- for Church in Society in the merged Evan- wide patterns of development; she wrote supplementary material on globalization gelical Lutheran Church in America in and the distribution of wealth.3 Hers has 1988, she worked to create structures that been a signal contribution. Behind it is the would foster moral discernment. Under conviction that theology that is worth its her leadership and with her collaboration, salt transforms not only the churches—but the first document produced by that unit the world. offered a structure for congregational 2 Bloomquist has consistently pushed moral deliberation. Though subsequent beyond the classical Lutheran commit- statements treating the social issues of that ment to service into justice. She has time would all begin with the obligatory pursued a Lutheran commitment to the

1. Karen L. Bloomquist, The Dream 3. E.g., “A Call to Participate in Betrayed: Religious Challenge of the Working Transformation Economic Globalization: Class (Minneapolis: Fortress Press, 1990). Communion, Responsibility, Accountabil- 2. Evangelical Lutheran Church in ity,” Lutheran World Federation, Win- America, “Church in Society: A Lutheran nipeg, Canada, July 21-23, 2003; Karen L. Perspective,” adopted 1991. Bloomquist, “Engaging Economic Global- www.elca.org/What-We-Believe/Social-Is- ization as Churches,” The Ecumenical Review sues/Social-Statements/Church-in-Society.aspx 53:4 (October 2001).

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231 needs of the neighbor beyond context into reformers, Luther as one of the leaders in analysis of the structures that created the the Protestant Reformation and Ignatius need in the first place. She advocates for as founding father of a religious order the neighbor, even as she probes the root dedicated to mission and committed to causes of oppression in the neighborhood. “contemplation in action.”6 In this, Bloomquist has leaned on feminist and liberation theologians like Johann A focus on Christ: Baptist Metz, Rebecca Chopp, Pablo The incarnate God or the Richard, James Cone, and Jose Miranda historical Jesus? to fill in gaps in her own tradition. Where are those gaps? And why might Theologically, these two reformers had they exist? Those questions drive this paper much in common. Both focused on Christ, forward, and I engage them in character- though in very different ways. Luther rivets istic Bloomquist fashion: ecumenically. his attention on Christ, the revealed face No single tradition has a corner on divine (deus revelatus) of a God often hidden from mystery; each brings something to the human view (deus absconditus). Luther table, without which the meal would not plays out the dialectical drama best in his satisfy. I propose to examine a Lutheran Christmas hymns: emphasis on service against the horizon God’s Son to whom the heavens bow, of another tradition that finds justice at Cradled by a virgin now, its heart, the Ignatian tradition.4 Princi- We listen for your infant voice pally, I will focus on founders, two men While angels in you heav’n rejoice. who were contemporaries of one another. Hallelujah!7 Martin Luther (1483–1546) was born in Saxony and trained by the reform-minded O Lord, you have created all! Brethren of the Common Life. Ignatius How did you come to be so small of Loyola (1491–1556) came from the to sweetly sleep in manger-bed 8 Basque region in present-day Spain, where lowing cattle lately fed. a nation orienting its identity around Roman Catholicism.5 Both count as 6. The phrase comes from one of 4. Lilly Collaborative Research Grant, Ignatius’ chief associates, Jeronomino Nadal received with Professor Lisa A. Fullam at the who describes his friend as “a contemplative Jesuit School of Theology at Santa Clara Uni- person even while he was in action” (simul in versity in 2009–2010. Focused on immer- actione contemplativus). Cited in his Epistolae sion as a post-modern version of the ancient et Monumenta Patris H. Nadal V:162 [15] practice of pilgrimage, the grant proposed a in the Monumenta Historica Societatis Jesu course in comparative spiritualities, Lutheran (Rome: 1934-1948). and Ignatian, as one of its products. That 7. Hymn 48, “All Praise to You, Eternal course informs these reflections. Lord,” in Lutheran Book of Worship (Min- 5. After the conquest of Granada 1492 neapolis/Philadelphia: Augsburg Publish- and the final expulsion of Jews and Moors ing House/Board of Publication, Lutheran from the regions under their control (much Church in America, 1978). of present-day Spain), Ferdinand and Isa- 8. Hymn 268, “From Heaven Above,” bella were given the title Los Reyes Catolicos in Evangelical Lutheran Worship (Minneapo- by Pope Alexander VI around 1494. lis: Augsburg Fortress, 2006). Stortz. Beyond Service: What Justice Requires

232 Present-day believers cannot find their Ignatius’ Spiritual Exercises, the second way to the manger: where are they to week examines Jesus’ public ministry; the encounter the deus revelatus today? As I third, his passion and death; the fourth, shall elaborate below, Christ is really pres- the events of resurrection. One of the ent in the sacraments, and as Christians colloquies invites the retreatant into con- eat of his body and blood, they literally versation with the dying Jesus, speaking become what they eat. Christ indwells in to him “in the way one friend speaks to the believer, enabling them to be “Christ to another” and considering the questions: the neighbor.”9 We bear the face of Christ “What have I done for Christ? What am to the neighbor. Less acknowledged, but I doing for Christ? What ought I to do also present in Luther, is the reciprocal for Christ?”12 The ensuing relationship is dimension: the neighbor bears the face of personal, even mutual, and with relation- Christ to us: “…each one should become ship comes responsibility. The believer acts as it were a Christ to the other that we may in all things for Christ. be Christs to one another and Christ may Comparing Christology in these be the same in all…”10 Christians go into two reformers registers in terms of both the world both to witness to Christ—and intimacy and agency. Luther regards to be witnessed to, in ways known only by Christ as the incarnate God, a mediator the surprising providence of God. Luther’s who bridges the gap between creature notion of the “indwelling Christ” under- and creator. Christ resides in the believer, girds his notion of service to the neighbor, enabling her to “be Christ” to the neigh- but adds to the task of service the gift of bor. For Luther the significance of Christ surprise: the neighbor may bear for her is that God became human, rather than the face of Christ. how God became human, and he spends Ignatius has a similar emphasis on less time than Ignatius on the life of Jesus Christ, but focuses more on the birth and in between his birth and death. Without public ministry, passion, and resurrection the indwelling presence of Christ, the of Jesus.11 Of the four weeks intended for believer has no hope of imitating Jesus’ public ministry; rather, the task is simply 9. Martin Luther, “The Freedom of a to let the indwelling Christ prompt acts Christian,” in Timothy F. Lull (ed.), Martin of service to the neighbor. Put in Ignatian Luther’s Basic Theological Writings (Minne- terms, the orienting question for disciple- apolis: Fortress Press, 1989, hereafter Lull, MLBTW. The “Finnish school” of Luther form circulated widely between 1360–1377, interpretation has made much of Luther’s but the printing press made its availability reference to the “indwelling Christ.” Cf., widespread, and translations quickly become Carl E. Braaten and Robert W. Jenson (eds.), available in French, Italian, Dutch, German, Union with Christ: The New Finnish Interpre- Bohemian, Catalan, and Spanish. This was tation of Luther (Grand Rapids: Eerdmans Ignatius’ primary source for his informa- Publishing Company, 1998). tion on the life of Jesus—and it is clear at 10. Lull, MLBTW, 619–620. times that the information was charming, 11. Ignatius first learned Latin when he rather than biblically accurate. (e.g., in the was thirty-three years of age, so his primary Exercises, he has the resurrected Christ ap- acquaintance of the life of Jesus came not pearing to his mother immediately after the from scripture but from images, sermons, resurrection, though he acknowledges “this and the Life of Christ (Vita Jesu Christi) is not stated in Scripture.” Exx. 299). by another Saxon monk, the Carthusian 12. Ignatius, Spiritual Exercises 54, in Ludolph of Saxony. The book in manuscript Ganss, Exx., 138. Stortz. Beyond Service: What Justice Requires

233 ship is: what is Christ doing in me? and through, below and above, before and Ignatius approaches Jesus as a friend, behind, so that nothing can be more truly a compañero with whom one soldiers on present and within all creatures than God in mission. Expressed actively in mission, himself with his power.”14 Such presence the life of Jesus becomes a pattern for the may at times be masked (larvae dei) or believer’s own. Ignatius’ question—what appear under its opposite (sub contrario), am I doing for Christ?—is the polestar for but Luther makes it part of a thoroughly discipleship. incarnational theology.15 Similarly, Ignatian spirituality chal- “The world is charged with lenges believers to “find God in all things.” the grandeur of all things”: Ignatius elaborates in the Exercises: “I will Traces of the divine in consider how God dwells in creatures: in the elements, giving them existence; in the ordinary life plants, giving them life; in the animals, Both Luther and Ignatius believe that “the giving them sensation; in human beings, world is charged with the grandeur God,” giving them intelligence; and finally, how as the thoroughly Ignatian Jesuit and poet in this way he dwells also in myself, giving Gerard Manley Hopkins put it.13 Luther’s me existence, life, sensation, and intelli- conclusion that the “finite was capable of gence…” (Exx. 235). The conviction gave bearing the infinite” finitum( capax infiniti) the early Company of Jesus, as they called grew out of controversy with Zwingli themselves, powerful missional impetus. By and the Swiss reformers, who denied the the time Ignatius died in 1556 there were real presence of Christ in the Eucharist. more than 1000 compañeros in a rapidly Luther rejected the scholastic notion of expanding apostolate that stretched across transubstantiation, which proposed that Europe, eastward into India, and westward bread and wine were changed substantively into Brazil. These Jesuit missions answered into the body and blood of Christ. In his the challenge to “find God in all things” in mind, it eliminated the actual physical their relative openness to the cultures they presence of the elements of bread and wine. encountered, learning and transcribing the Luther also critiqued the Swiss reformers indigenous languages, incorporating local for eliminating the physical presence of aesthetic practices into Christian worship, Christ’s body and blood. He argued that and generally “inculturating” a faith in di- the finite elements of bread and wine were verse contexts more than exporting Basque capable of bearing the body and blood of values around the world.16 Christ: finitum capax infiniti. Luther does not limit himself to 14. Luther, “That These Words of discussion of the sacraments. Christ’s Christ, ‘This is my Body,’ etc., Still Stand presence in the Eucharist testifies to God’s Firm Against the Fanatics,” in Robert H. Fis- presence in the whole of creation. “There- cher (ed.), Luther’s Works, Vol. 37 (Philadel- fore, indeed, he himself must be present phia: Muhlenberg Press, 1961), 58. in every single creature in its innermost 15. Kurt K. Hendel, “Finitum capax and outermost being, on all sides, through infiniti: Luther’s Radical Incarnational Per- spective,” in Currents in Theology and Mission 13. Gerard Manley Hopkins, ”God’s 35:6 (December 2008): 420–433. Grandeur,” in Walford Davies (ed.,) Poetry 16. See James Bretzke’s discussion of and Prose: Gerard Manley Hopkins (London: inculturation in his article, “Cultural Par- Everyman, 1998), 44–45. ticularity & Globalization of Ethics in the Stortz. Beyond Service: What Justice Requires

234 While both reformers grasped the as masks of God’s work to order and sustain ongoing and active presence of God in the the creation. world, they differ in its impact on moral Yet vocation stretches beyond mere agency. For Luther finitum capax infiniti occupation to include multiple roles one is a statement about the sacraments and, inhabits in the course of a day and over the by extension, the sacramentality of the span of a lifetime: mother and daughter, whole of life. The believer receives this, wife, volunteer, teacher, etc. In all of these and it enables her to do what the com- roles, the believer is freed to serve the mandments require. For Ignatius, “finding neighbor, bearing Christ to the neighbor 18 God in all things” fuels an apostolate, and and finding Christ in the neighbor. Here the believer acts in the world for Christ. the neighbor’s “need” shapes the believer’s response, and determining the neighbor’s Vocation: place or path? need implies a kind of contextual analysis that leads to appropriate action. Luther Finally, both reformers tether discipleship assumes rather than unpacks this analysis, to vocation. For Luther, God’s calling is to although there is no better example of it a place, whether a particular officeAmt ( ) or than in his analysis of the Decalogue in role (Stand). Medieval piety distinguished The Small Catechism.19 In medieval piety, between “higher” and “lower” callings, el- the positive commandments (“thou shalt” evating those called to celibacy above those commandments) and the beatitudes con- called to marry, ranking those in religious stituted “counsels of perfection” which life or the clergy above the laity. Luther levels were binding on those in the “higher” vocation, arguing that it must embrace all callings (i.e., those in religious life and “states” in life, brewer and baker, husband the clergy). Only the negative “thou-shalt- and wife, child and servant. Vocation means not” commandments applied to those in doing the work of one’s calling, whether “lower” callings. In his explanation of a brewing beer or hanging diapers (a task to catechism to be used in households and which even fathers are called!). Regarding families, Luther turns each of the negative Paul’s comment to the Corinthians that commandments into positive command- “Everyone should remain in the state to ments— and applies all of them equally to which he is called,” (1 Cor 7:20), Luther every Christian, regardless of her calling. replies: “How is it possible that you are not Witness his explanation to the Eighth called? You have always been in some state Commandment, “You shall not bear false or station; you have always been a husband witness against your neighbor.” Luther or wife, boy or girl, or servant. Picture the elaborates what is prohibited: lying, be- humblest estate. Are you a husband, and trayal, slander and defamation, all actions you think you have not enough to do in that fall under the proscription, “thou that sphere to govern your wife, children, shalt not.” But then he supplies a position domestics and property so that all may be injunction, “thou shalt,” which pushes the obedient to God and you do no one any harm?”17 Indeed, these various offices serve 1905), 242. 18. Cf. Luther, “The Freedom of a Light of Inculturation,” Pacifica 9 (1996): Christian,” in Lull, MLBTW, 616–623. 69–86. 19. Luther, “The Small Catechism,” 17. John Lenker, ed., The Precious and in Theodore G. Tappert (ed.),The Book of Sacred Writings of Martin Luther, Vol. 10 Concord (Philadelphia: Fortress Press, 1959), (Minneapolis: Lutherans in All Lands Co., 342–344. Stortz. Beyond Service: What Justice Requires

235 believer into contextual analysis: “…but The meditations of The Second Week [she] should apologize for him, speak well invite retreatants to “see with the eyes of of him, and interpret charitably all that the imagination the synagogues, villages, he does.” Similarly, not stealing from the and castles through which Christ our Lord neighbor does not suffice for discipleship; passed as he preached.” (Exx., 91)22 Jesus, rather, the believer should “help him to too, is a pilgrim. improve and protect his income and As Ignatius explores “The Mysteries property.”20 The neighbor too has a certain of the Life of Christ our Lord,” he selects situatedness, and the Christian’s calling snapshots from Jesus’ infancy, public life, is to enhance it. That calls for contextual passion, and risen life. Clearly, movement analysis. Finally, vocations themselves com- prise the “kingdom of earth” or “the kingdom of the left hand,” where God or Luther, governs through law and civil authorities. Volumes have been written on Luther’s vocation, doctrine of the “two kingdoms,” but they F serve as the theological geography for other like real estate, is doctrines. Their terrain shifts depending on topic. The two kingdoms can be the all about location, antagonistic realms of God and Satan or the more complementary realms of heaven location, location. and earth. Whatever the terrain, though, it is clear that “kingdom” for Luther is a place, a realm (Reich, as in Zweireichslehre) rather than a reign or rule (Regierung). caught Ignatius’ imagination, and most of The referent is spatial, not temporal. For the events he selects mark transitions: “The Luther, vocation, like real estate, is all Flight into Egypt,” “How the Apostles were about location, location, location. Sent to Preach,” along with a wonderfully In contrast to his contemporary’s kinetic sequence in Christ’s passion: “From emphasis on place, Ignatius develops his the House of Annas to the House of Ca- notion of vocation as path. He regarded iaphas,” “From the House of Caiaphas himself as “the pilgrim,” and The Constitu- to that of Pilate, Inclusively,” “From the tions of the Society of Jesus states that it is House of Pilate to that of Herod,” “From written “to aid us to proceed better…along the House of Herod to that of Pilate,” and the path of divine service….”21 Drawing finally, “From the House of Pilate to the the analogy to physical exercise, the whole Cross, Inclusively.” This whole section of the Spiritual Exercises is itself a journey, ends with the biggest transition of all, the beginning with the structures of creation Ascension where Jesus departs into the and then moving to accompany Jesus heavens. Place is important to Ignatius, along the paths of his public ministry. but the movement between places interests him even more. 20. Ibid., 343. The Ignatian pilgrim covers some 21. “Preamble to the Constitutions,” ground, ground similar to the terrain of Je- The Constitutions of the Society of Jesus and sus’ public ministry. Accordingly, mission Their Declarations [134] l, in Ganss, Exx., 288. 22. Ganss, Exx., 146. Stortz. Beyond Service: What Justice Requires

236 plays a central role in Ignatian spiritual- chooses a structural starting point, and ity, and Jesuits considered themselves an creation serves as the standard for what apostolate, sent like the earliest disciples, the pilgrim passes through. This engenders to spread the gospel. They traveled light, a critical structural awareness of not only poised to take on the next project; they “disordered” affections in the pilgrim’s heart, cultivated “indifference,” emotionally but also “disordered” social structures and available to move.23 policies that act against creation’s intent. What does the Ignatian pilgrim notice Discernment serves as a GPS for along the way? The Spiritual Exercisesbegin the spiritual life, and the Exercises train with creation, reflecting on sin disrupts people to distinguish between the voice its order, harmony, and balance. Ignatius of God’s Spirit, which leads to a feeling of consolation, and voices from random other spirits, which lead to a feeling of desolation. Ignatius offers the compass find as analogy in describing the ideal state as one where “I find myself in the middle, myself in like the pointer of a balance, in order to “I be ready to follow that which I perceive the middle, like the to be more to the glory and praise of God our Lord and the salvation of my pointer of a balance, soul (Exx., 179).”24 Following leads to service, expressed in Ignatian terms as in order to be ready “contemplation in action” and directed to the world. Latter-day Ignatian Monika to follow that which Hellwig elaborates: The meditations are very clear in their I perceive to be implication that the task that Jesus received from God is not to save souls more to the glory out of the world, but to save the world, to refocus and reintegrate all creation and praise of God by drawing the human race back into its proper relationship with God—and our Lord and the therefore proper relationships within the human race and all the created salvation of my soul universe.25 (Exx., 179).” What for Luther was service to the neighbor here becomes service in and for the world— or simply, a commitment to service. The 23. Ignatius describes this in the “Prin- face of the neighbor blurs as the pilgrim ciple and Foundation” of the Exercises: “Hu- man beings are created to praise, reverence, moves out in mission. and serve God our Lord, and by means of this to save our souls. …To do this, I must 24. Ganss, Exx., 163. make myself indifferent to all created things, 25. Monika K. Hellwig, “Finding God in regard to everything which is left to my in All Things: A Spirituality for Today,” in freedom of will and is not forbidden.”(23) George W. Traub, SJ, An Ignatian Spiritual- Ganss, Exx., 130. ity Reader (Chicago: Loyola Press, 2008), 57. Stortz. Beyond Service: What Justice Requires

237 Conclusion needs. For structural analysis, however, she has depended on the work of others, Examining Luther’s understandings of in particular, liberation theologians and Christ, creation, and vocation alongside social scientists. the writing of a contemporary Roman Second, a Lutheran understanding of Catholic reformer prompts some reflec- service always has the neighbor as its focus. tions on the difference between service For Luther, all the world is a neighbor, and justice. Let me conclude with two and the Christian is charged with bear- provisional comments. ing the face of Christ to the neighbor, First, Luther’s attention to place while scrutinizing the neighbor for the prompts reflection on context. After all, presence of Christ. The moral encounter if you find yourself inhabiting a particu- is dyadic, dialogical, and deeply personal. lar space, you have time to look around. The Ignatian push for justice, because of its Contextual analysis is crucial. Ignatius’ ability to engage in structural analysis, is attention to path, pilgrimage, and mis- more encompassing, but also less personal. sion allows for a bigger picture. Indeed, People fall into groups distinguished by his emphasis on creation in the Exercises broadly cultural characteristics. Again, illumines the systems and structures in Bloomquist’s administrative work manages which particular places are located, analysis both with equal ease. As director of studies of which is both important and natural in The Lutheran World Federation, she has from that angle of vision. encouraged and offered opportunities to Indeed, we need both contextual and scholars all over the world, and she knows structural analysis, i.e., a thick descrip- each of them personally, their stories and tion of where we find ourselves, as well their passions. She has also been an advo- as critical examination of the structures cate for lifting up their gifts in the arena that got us there. Bloomquist’s work does of global Lutheranism and Christianity both: for contextual analysis, she draws around the world. easily on the resources in her own tradi- tion for understanding the neighbor’s Thistle Flowers: Theology from the Wayside

Mary Philip (Joy) Lutheran School of Theology at Chicago

Have you seen a thistle flower? Have you even heard of thistle flowers? If you have, would you dare to touch the thistle flower?

The thistle flower is often referred to as a symbol of austerity, but I would like to present it as the symbol of fortitude, persistence, and hope. In Norse mythol- ogy, the thistle is known as the lightning plant; it is said that those who wore the thistle flower were protected by Thor, the god of thunder. While the thistle flower has many similarities to the dandelion, especially in its ubiquity and pugnacity, unlike the dandelion, which grows to a height of only a few inches from the ground, members of the thistle family are shrubs. Thistles belong to the largest of all plant families, the Compositae or Asteraceae whose flowers are composed entirely of tubular disk florets. The florets exhibit an array of colors ranging from a beautiful milk thistle, field thistle, holy thistle, purple to white, pink, or yellow. Thistles Syrian thistle, golden thistle, Canada grow either in colonies or as individual thistle, to name but a few. In the days of plants. They can be found in a variety of Pliny, thistle flowers were considered to habitats such as dry, rocky areas; forested be under the influence of the stars and meadows; clearings; or prairies. They are wild flowers that grow on roadsides and therefore, thought to have qualities that riverbanks; hence they are thought of as affect human behavior. Although I am wayside flowers. talking about thistle flowers in general, There are various types of thistle the Canada thistle, also known as the way flowers and the names given to them are thistle, is the best example of what I want interesting: star thistle, blessed thistle, to convey. The Canada or way thistle, while

Currents in Theology and Mission 37:3 (June 2010) Philip. Thistle Flowers: Theology from the Wayside

239 native to Asia and Africa, is regarded as an their nectar but also use them as places invasive plant in North America. of rest; the flowers not only quench their The plant’s surface, including the thirst, but provide them a space to gather leaves and the stem, are covered in sharp their thoughts, so to speak. Interestingly, spines or thorns, an adaptive/protective some of the most beautiful butterflies mechanism against being eaten. With the are attracted to this menace of a flower many spines that cover its body, it is hardly and not to the sweet and gracious lilies. thought of as a flower. It is the spines that Moreover, as individuals and as a species gave this plant the name “thistle,” a word they have become the most numerous in that has its origin in the Sanskrit word, the world. tejate, “it is sharp.” The thistle flowers Unlike most of the other thistles, the can be quite sharp. It is befitting that the Canada or way thistle is a perennial. The scientific name of the way thistle comes plant is heterozygous with separate male from the Greek word, kirsion which has and female plants. Nevertheless, it is a its roots in kirsos meaning “swollen veins.” prodigious seed-producer thanks to the It is believed that thistle flowers were used pollination by insects that are attracted to treat varicose veins. to the nectaries, and this in turn accounts Though not classified as a weed, for its ubiquity. Each thistle flower can thistles are often seen as weeds that need produce over 600 seeds that mature in five to be destroyed. Like dandelions, their to seven days. Aided by the pappus (the seeds spread over all terrains, including bristled plume that is an outgrowth of each farmlands where crops are cultivated. Thus, seed) they are dispersed far and wide by they become the farmers’ foe. However, the wind. The seeds remain viable for up there is another side to it. As the saying to twenty years, capable of weathering a goes, a weed is a plant whose virtues have wide array of climatic changes. On germi- not yet been discovered. In the case of nation their tap root system digs deep into the thistle even that is not the case. Its the soil so as to absorb water even from virtues have been known since ancient the lowest of water tables. Studies have times, but acknowledging this provokes shown that the original plant sends out a some allergies in those who do not want complex anastomotizing system of roots them seen. What makes them hated most horizontally spreading up to three feet is their persistence, not to say pugnacity. underground. The root system is nodulated They fight for their place in the soil; hither at regular intervals from which shoots rise, and thither, their colonies spring up and creating dense strands of erect stems. Even they will not be rooted out. They cannot if cut, the plant can regenerate from a root simply be pulled out like a weed; if you fragment as small as an inch in length, want to get rid of them you need to an- making it almost impossible to eradicate nihilate them. the plant once it has taken root. A single Every flower is composed of tiny plant can multiply to cover over half an 1 florets that are connected at their base, acre in just three years. Consequently, it and each floret, regardless of how tiny, contains its own tiny drop of nectar, its 1. Some of the facts have been taken from an online article called “The Hiker’s own stamens, its own pistil connected Notebook” put together by William Need- with the embryonic seed below. These ham on and about things that are commonly florets with their nectar attract bees and seen on the trails in the southern Appala- butterflies. The insects not only feast on chian Mountain region including wildflow- Philip. Thistle Flowers: Theology from the Wayside

240 will take quite an effort to eradicate these And in the village street where mean- thistle flowers. est weeds The thistle flower is Scotland’s nation- Can’t stand untouched to fill their husks al emblem. Popular legend has it that the with seeds, army of King Haakon of Norway landed The haughty thistle oer all danger on the coast of Largs to launch a surprise towers, In every place the very wasp of flow- attack on the Scots. The plan was to mount 3 a sort of stealth attack on foot. Little did ers. they know that they were about to cross a field of thistles. The prickly thistles -de Yes, these “wasp of flowers” are to be feared fended their space eminently. The prickles but would you dare to touch them? pierced into the feet of the soldiers who Why am I talking about thorny thistle let out cries of anguish that alerted the flowers in an issue dedicated to Karen Scottish army, who then defended their Bloomquist? Could I not talk of the gentle territory. The thistle became the national lily instead? I would like to use the imagery emblem when King James V established of the thistle flower to give expression to the Order of the Thistle in 1540 with the those theologians and theologies from motto nemo me impune lacessit or “touch the so-called wayside of the theological me who dares.”2 In “The Fear of Flowers,” arena. Thistle flowers are originally from the poet John Clare puts it thus: the eastern and southern hemispheres. This is precisely where those theologies The nodding oxeye bends before the and theologians come from! For me, the wind, thistle flower is the perfect metaphor for The woodbine quakes lest boys their those theologies and theologians from the flowers should find, wayside of hegemonic academia! In the And prickly dogrose spite of its array words of Renita Weems, Can’t dare the blossom-seeking hand away, What makes metaphorical speech espe- While thistles wear their heavy knobs cially effective as a form of social rhetoric of bloom is precisely its ability to reorganize our Proud as a warhorse wears its haughty way of thinking about—and reacting plume, to—the subsidiary subject in new and And by the roadside danger’s self different ways, drawing connections defy; between the two subjects where con- On commons where pined sheep and nections had not been seen before, oxen lie calling attention to some attributes and In ruddy pomp and ever thronging not others, and deliberately rousing mood certain kinds of emotional responses It stands and spreads like danger in in an audience. In short, metaphors a wood, play upon cultural stereotypes; they stress some attributes while deliberately ignoring others.4 ers, trees, ferns, plants, fungi, animals, and berries. I have used the information with permission by the author. Needham’s Web 3. John Clare, “The Fear of Flowers,” in site is www.sierrapotomac.org/W_Needham/ Flower Poems, Simone Kövesi, ed. (Bangkok: CanadaThistle_070625.htm M&S Services, 2001), 74. 2. The literal translation is: “No one 4. Renita J. Weems, “How Metaphors provokes me with impunity.” Work,” in Battered Love: Marriage, Sex and Philip. Thistle Flowers: Theology from the Wayside

241 The way or Canada thistle is often ignored are quite resilient, and the more they are and pathways are normally covered with its cut or pulled out, the more resolute they flowers. People walk over them, crushing become. As mentioned, they have great them under their feet. Rare are the gardens regenerative power and can grow out of a where a thistle plant finds a home. For broken root as tiny as three quarters of an farmers it is a menace. They are spoken of inch. They refuse to play victim but stand with undertones of messiness and neglect their ground and make themselves seen. and as having ill repute. Yet, truth be told, Lying on the wayside, thistle flowers are it has great virtue, and its leaves and roots either trampled on or kicked away. They have great medicinal value. Almost all parts are battered and seen as outlaws, but they of the plant can be used for food. Thistles cannot easily be ousted. Their situation are very useful when it comes to living may be hopeless, they may be sidelined, and surviving in the wilderness. Sadly, it and they may not have the right accent is also said that “it is impossible for man or speak the language; they are different. or beast to touch the flower without great Instead of crying, “Why are you pulling hurt and danger.” us out,” the more the thistle flowers/ Although thistle flowers are widely seen theologians are pulled out, the more in tropical areas, the “flowers” are found on they take root. It is as though they were all terrains and abound in every aspect of life, saying: you can try to destroy us all you be it in the political, religious, or economic want, but the more you try, the stronger realm. In the religious realm, those who do we become. We may be battered but we not comply with the normal acceptance code, are not victims. be it because they do not talk the trendy talk or walk the catwalk of the theological Muted but not voiceless headliners, are abandoned or left on their Thistle flowers are what we call the - un own on the wayside. They are pushed to the touchables or the subalterns where there sidelines. Little do the headliners know that is a dominant group or a master who if it were not for the sideliners there would subjugates and renders the untouchables be nothing to read about. faceless and voiceless. As we have seen, these What I would like to table are some thistle flowers grow and flourish in spaces of the characteristics of thistle flowers that where they are not welcome. So, they are can very well be applied to those “thistle made invisible and their voices muted, for flowers” in the theological arena. seeing them brings about a blurring in the otherwise clear vision and hearing them Battered but not victims produces a jarring note in the harmony Thistle flowers are hated by farmers and one is comfortable with. What does it really garden lovers, not to mention homeowners mean to have a voice or for that matter a with lawns. The flowers may be brightly gathered will? Isn’t that a prerequisite for colored and present a beautiful sight but survival? And when I say survival I am not when they make their appearance they talking about “mere life,” but a life that is are destroyed with a vengeance. They are fully alive. “Survival is not an academic skill burned in some areas with the hope that but it is taking our differences and making they will not crop up again. But these plants them into strengths. For the master’s tools will never dismantle the master’s house. They may allow us to temporarily beat them Love in Hebrew Prophets (Minneapolis: Augs- at their own game but they will never enable burg Fortress, 1995), 23. Philip. Thistle Flowers: Theology from the Wayside

242 us to bring about a genuine change.”5 So, thistle are used as “liver tonics” and believed what do we do? Often we are faced with to improve the functioning of the liver. the humiliation of having to falsify our It is typically used to treat liver cirrhosis, own reality, our voice. But we cannot say it. chronic hepatitis, and toxin-induced liver We try and try to unsay it, for if we don’t, damage. It not only purifies the blood but the master will not fail to fill in the blanks also improves its circulation. In earlier on our behalf and we will be said.6 Again, days, it was made into a paste with other what then is our option? In the words of herbs to increase the production of milk in Trinh T. Minh-ha, “It all depends on how nursing mothers (if I am not mistaken I was sharply we hone ourselves on the edge of given that particular concoction when my reality…Silence as a refusal to partake in the children were born). In the Middle Ages, story does provide us with a means to gain ayurvedic practitioners prescribed blessed a hearing. It is voice, a mode of uttering, thistle as a cure for smallpox. Today, it is and a response in its own right.”7 used in herbal medicine as a contraceptive Thistle/theologians may not be able and to treat infections or fever. Tea made to “speak,” but they can prophesy. What from old, withered leaves is used as an do prophets do? They have visions and emetic in the treatment of food poisoning. open the blinded eyes of the world. When The stem of the thistle is juicy and sweet the world’s vision is occluded with idols and serves as a thirst quencher. There are and lies, God speaks through prophets to places where thistle flowers are used to open their eyes.8 They are those prophets make fragrances. Way thistles/theologians may be on with voices that can clear visions with the the wayside, and often are a pain in the power to rouse people from their slumber neck, but they can be and have been life and to goad them into action. savers. Remember this guy named Jesus? Cursed but curers He was a way thistle and a thorn in the flesh of the powers that be; he was not “Damn these flowers,” is often the refrain only cursed but crucified. But he was and of people who walk along the roadsides still is the one who cures all ills and fills because they step on these thorny flowers us with life anew. Unwelcome as they are, causing them to wince in pain. They are non-Western, or rather non-hegemonic sharp and sting but these wayside flowers theologies—be they Latin American, are also life savers. The extracts of the milk Minjung, Black, African, Dalit, Womanist, Liberation, Queer—have made a world of 5. Audre Lorde, “The Master’s Tools difference. They have not only opened the Will Never Dismantle the Master’s House,” eyes of Western theologies to a different in Cherríe Moraga and Gloria E. Anzaldúa, perspective but have also provoked them eds. This Bridge Called My Back: Writings by Radical Women of Color (Watertown, Mass.: to think outside the box. In other words, Persephone Press, 1981), 99. they have cured the myopic vision of the Western hegemonic world. 6. Trinh T. Minh-ha, Woman, Native, Other (Indianapolis: Indiana University Press, 1989), 80 Different but with a 7. Ibid., 83. difference 8. See “Spirit of Gentleness” in Evan- I love this quote from Zora Neale Hurston’s gelical Lutheran Worship, #396 (Minneapolis: How it Feels to be Colored Me, “It is thrill- Augsburg Fortress Press, 2006). ing to think—to know that for any act of Philip. Thistle Flowers: Theology from the Wayside

243 mine, I shall get twice as much praise or Messy and yet messianic twice as much blame. It is quite exciting to hold the center of the national stage, Thistle flower theologians are messy but with the spectators not knowing whether they are also messianic; they are a hopeless to laugh or weep.” The way thistles/the case but they are hopelessly hopeful. They are the ones who hope against hope. And wayside theologians often have the same it is because of them that we have hope. experience. Thistle flowers are often left They may be forgotten, but they are not on the roadside, but when they make it to forlorn. mainstream, it is to adorn a bouquet for Thistle flowers are believed to have in people to say, “Wow! That looks so different them special substances that serve as stimu- and gives it a unique touch.” They are the lators of memory. It stimulates the cerebral inmates of a zoo, to be gazed upon, talked cortex, which is the seat of memory and about, and laughed about. They are different makes possible the act of remembrance. In and so they make for good decoration. But other words, these forgotten flowers on the that is not what being different entails. For wayside have the power to awaken even that many, difference is about division, but that which is dead. They bring to memory that is not the case here. Neither is it a tool of which was forgotten. They may be ignored self-defense or conquest. You do not make and forgotten by the wayside but will they a difference either by being preemptive or not let you forget. They evoke memories of by conquering that which is denied to you. that which has been kept away and hidden. In the words of Cheg-tao-ke, And remembrance or “rememory” has in You cannot take hold of it, it what Walter Benjamin calls “weak mes- But you cannot lose it. sianic power.” But why is it called “weak” messianic power? Recalling the Apostle In not being able to get it, you get it. Paul, “power fulfills itself in weakness.” When you are silent, it speaks; The way thistle, the wayside theologian, When you speak, it is silent.9 may not have the trendy talk or walk, may appear weak and messy but in and Being different is not something that is through them strength bursts forth. Lying definable in the sense of its being unique on the wayside, they become collectors, or special unless it makes a difference. As storytellers, photographers of things and the Zen poet says, you get it because it events. In short, they become storehouses made a difference. And that is the point. or reservoirs of memories, which they alone It is not simply about being different but are capable of translating and transmitting about making a difference, be it bringing to others. In their transmission and trans- about a cure, or justice. The way thistle lation, they create a moment of rupture and the wayside theologian are different calling to mind the injustices of the past is that they bring about a difference that that the world would rather forget in its is life-giving. They are those who know race toward progress. Through the act of and know better. They know what is to be remembrance, they connect the past and feared and what is to be daring. They dare the present and instill an awareness out of to be different to make a difference! which arises a demand for justice for those victims of the past that have been forgotten. 9. Zen poetry cited in Alan W. Watts, It is about acknowledging the fact that we Nature, Man and Woman (New York: Vin- are here because of the generation that came tage Books, 1970), 121. before us, i.e., there is today because there Philip. Thistle Flowers: Theology from the Wayside

244 was a yesterday. In line with Benjamin, So, why did I write about a “thistle- Helmut Peukert says “we owe everything, ian” theology? Who cares about thistle our liberation, to those of the past who flowers? Do you? I would like to end were oppressed, downtrodden and victims this homage to Karen Bloomquist with and the least we can do is make use of this a poem Thistles by the Native American power for making known or describing poet, Louise Erdrich. those incidents/moments that have been 10 Under ledge, under tar, under fill wiped out.” The weak messianic power under curved blue stone of doorsteps, that Benjamin talks about is this memory under the aggregate of lakebed rock, through which the messiah comes and under loss and under hard words, through which hope enters. It is through under steamrollers remembrance that the past converses with under your heart, the present, looking at the past with an it doesn’t matter. They can live forever. agitated gaze and a questioning tone, so The seeds of thistles much so that in the discourse that follows push from nowhere, forming a rose the present awakens from its stupor. When of spikes the power of remembrance fails, history that spreads all summer until it repeats itself; we are condemned to a cycle stands in a glory of of reproduction of mere life and survival needles, blossoms, blazing 12 where there is no possibility of redemption, purple clubs and fists. only a pile of debris. It is only memory that can fan the spark of hope of redemption. It Kneeling by the ledge and then settling puts us in place a of reckoning and displaces herself on the doorstep, Bloomquist saw us from places of acquiescence. Therefore, the defiant little heads coming out of the it is because of the messy, hopeless wayside earth. With care, she removed the stones thistles/theologians that we have hope. that were hindering their growth and Their stories, memories, and experiences touched the budding thistles. Tenacious, have the weak messianic power that can abrasive, dangerous—and not to mention awaken even the dead and transform thorny—all of these attributes and many desperate situations into songs of hope more apply to the thistle. You, Karen, took and joy. Or, to use Benjamin’s words, “it is the risk. Thank you for not only daring to because of the hopeless [the thistle flowers/ touch them, but for caring for and embrac- the wayside theologians] that we have been ing the thistle flowers, among them, this given hope.”11 little Indian thistle flower, named Joy.

10. Helmut Peukert, Science, Action and Fundamental Theology: Toward a Theology of Communicative Action (Boston: The MIT Press, 1984), 207. 11. Cited by Hanna Arendt, “Introduc- tion,” in Walter Benjamin, Illuminations, 12. Louise Erdrich, “Thistles,” inOrigi - Hanna Arendt, ed. (New York: Schocken nal Fire: Selected and New Poems (New York: Books, 1968), 17. Harper Collins, 2003). Karen—a Lincolnesque Leader

Iris J. Benesch Department of Theologies and Studies, The Lutheran World Federation

Do not condemn the judgment of another Karen is a person of integrity and honor. because it differs from your own. You may She is a good person and has the quali- both be wrong. ties one would hope for in a dear friend Dandamis, sage (4th century B.C.E.) or trusted colleague. She is someone to admire and emulate, someone of noble character—she has character, rectitude, In her eleven years as the director of the dignity as well as a sense of what is right; Department for Theology and Studies of she is responsible and decorous. She has The Lutheran World Federation, Karen a sense of humor, and never takes herself proved herself a leader confident enough to be humble, not to feel the need to too seriously. Karen helps people without bluster or to dominate, but sufficiently expecting a return. She does the right sure of her own judgment and self-worth thing the right way. She realizes that she is to listen and not be threatened by con- blessed and that these blessings come with trary advice. Gently, but firmly, she led the obligation to pay back society. by example, commanding her colleagues’ admiration and respect. She challenged Karen—the theologian and motivated her staff to push their own We all should know that diversity makes limits, while being sensitive toward, and for a rich tapestry, and we must under- not too demanding of, them. Thanks to stand that all the threads of the tapestry Karen’s energy and commitment, vision are equal in value no matter what their and foresight, the department managed to color. produce a remarkable number of publica- Maya Angelou, poet (b. 1928) tions and organize numerous workshops, seminars and conferences, despite only a skeleton staff in Geneva. Being creative Firmly rooted in Western academia, and innovative, Karen involved numerous Karen has opened the door to many a theologians, well beyond the Federation, in theologian from the global South. At- the work of the department, thus bringing tempting to show how theology speaks rich and varied perspectives to its work. to contemporary questions, she has chal- lenged her more conservative Northern Karen—the mensch colleagues to revisit traditional theology in light of more contextual approaches. She If people are good only because they fear has given a voice to those who are often punishment, and hope for reward, then excluded from theological discourse and we are a sorry lot indeed. championed the cause of contextual and Albert Einstein, physicist, Nobel laure- trans-contextual theology. ate (1879–1955)

Currents in Theology and Mission 37:3 (June 2010) Benesch. Karen—a Lincolnesque Leader

246 Karen—the mentor Karen—the rebel with I have lived in this world just long enough a cause to look carefully the second time into things All humanity is one undivided and that I am most certain of the first time. indivisible family, and each one of us Josh Billings, columnist and humorist is responsible for the misdeeds of all the (1818–1885) others. I cannot detach myself from the wickedest soul. Over the years, Karen has patiently Mohandas K. Gandhi (1869–1948) mentored several interns and theological assistants, helping them to discover a world Karen is at heart a social activist and social until then beyond their reach. Working ethicist questioning and contesting the in such areas as economic globalization, prevailing, pervasive unjust social, eco- worship, Christian-Muslim dialogue and nomic and gender structures. Over the last climate change, she has provided an op- eleven years, rather than demonstrating portunity for young theologians actively to in the street, she has worked with others participate in and contribute to theological towards developing theological rationales discourse at the global level. Moreover, for social action around such issues as she instituted and hosted the annual economic globalization, the obligation “J-term,” which brought together North of the churches to hold governments ac- American students and students from countable, climate change, and opposing the global South for a highly successful, all forms of discrimination. three-week intensive immersion course in ecumenical theology. The courses not only Karen—minister of finance exposed students to ecumenical theology, but through close interaction, they also Pedantry and mastery are opposite at- discovered how theology is being done titudes toward rules. To apply a rule to in different parts of the world. the letter, rigidly, unquestioningly, in cases where it fits and in cases where it does not fit, is pedantry. To apply a rule with natural ease, with judgment, noticing the cases where it fits, and without ever letting the words of the rule obscure the purpose of the action or the opportunities of the situation, is mastery. George Pólya, professor of mathematics (1887-1985)

Karen’s innovativeness is not limited to doing theology. With her usual panache, she is the mistress of creative financing, which at times has made the hairs of the more conservative minded stand on end. She has stretched every penny to the ut- most, thus ensuring that the department’s shoestring budget could cover numerous Benesch. Karen—a Lincolnesque Leader

247 theological conferences around the world, Farewell, Karen support theological consultants in different parts of the world and, by dipping into this Farewell! God knows when we shall and that pot, she financed a salmagundi meet again. of programs. William Shakespeare (1564–1616) Karen—the feminist Some people come into our lives and leave I have met brave women who are explor- footprints on our hearts and we are never ing the outer edge of human possibility, ever the same. with no history to guide them, and with a courage to make themselves vulnerable Flavia Weedn, author and illustrator that I find moving beyond words. Gloria Steinem (b. 1934) Karen has been exemplary—a class act— difficult to follow. She has left her mark not only through the many publications she Karen was the fourth woman to be or- edited and contributed to, but through her dained in the American Lutheran Church personal engagement which has touched (ALC) in 1974. Throughout her career, so many of us. We wish Karen well as she she has bravely championed the cause of transits past her present calling, never for- women, confident that the combination of getting the footprints left behind, the lives good theology and the good experience of touched, and the path ahead. Farewell… churches that ordained women would help until we meet again. to persuade those who had not yet made this decision. She has taken up the cause of many young female theologians, espe- cially from the global South, supporting them in word and deed, which has earned her considerable respect throughout the communion. $:HHNRI 5HQHZDODW 3DFLILF/XWKHUDQ7KHRORJLFDO6HPLQDU\ -XQH²-XO\

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249

These articles are stimulating, even for those Book Reviews who might find a different integrating theo- logical principle in the Lutheran tradition.

Edgar Krentz Gospel Blazes in the Dark: A Festival of Writing Sparked in Honor of Edward H. Schroeder. Edited by Steven C. Seeking the Identity of Jesus: A Pilgrimage. Kuhl, B. Sherman Lee, and Robin J. Edited by Beverly Roberts Gaventa and Morgan. Chesterfield, Mo.: Crossings Richard B. Hays. Grand Rapids: Eerd- Community Incorporated, 2005. 229 mans, 2008. v and 345 pages. $28.00. pages. Paper. $20.00. The essays contained in this fine volume Eighteen contributors, influenced theologi- originated in a three-year collaborative re- cally by Edward Schroeder, contribute to search program sponsored by the Center of this Festschrift at his 75th birthday. Schroeder Theological Inquiry in Princeton, New Jersey. spent his entire professional life as a teacher “The Identity of Jesus Project” follows a prior of theology, first at Valparaiso Univeristy, study by CTI on “The Scripture.” The heart then at Concordia Seminary and Christ- of this collection is a series of essays written Seminary–Seminex (both in St. Louis), and by scholars well-known for their work on a since 1983 as founder-leader of Crossings, an selected portion of the New Testament. Dale educational program centered in St. Louis. Allison wrote on Matthew; Joel Marcus on Throughout his career Schroeder stressed the Mark; Beverly Gaventa on Luke-Acts; Mari- distinction between law and promise as the anne Thompson on John; Richard Hays on central, key theological category to under- Paul; and A. Katherine Grieb on Hebrews. stand, interpret, and proclaim the Scriptures Each writer details the marks of Jesus’ identi- and the theological heritage of the church. ty found in their specific section. The format The contributions are a varied collec- used, particularly by the Gospel scholars, was tion. The first three are a poem, a hymn, and not that of a catalog, but a thorough descrip- a brief appreciation of four pieces of Chris- tive list of identity marks. The list will be very tian art. The next two are a brief apprecia- useful for teaching, preaching and personal tion of Edward Schroeder and a longer article study. To be sure, not every New Testament by Robert C. Schultz on the contemporary section could be so easily analyzed. According significance of the Law Gospel distinction, to Thompson, John’s Gospel stretches from which dominated the religion curriculum the creation (1:1) to the promised return of revision at Valparaiso University in 1958– Christ (21:22–23). The identity of Jesus must 1960. be seen along these coordinates. The identity The third section, titled “Gospel Blazes of Jesus in Paul offers considerable intricacy, in the Church,” consists of eight briefer con- since Paul did not know Jesus and seldom tributions; many of them stress the need for mentioned him. Hays asserts that Paul’s iden- simple language in proclamation. The one tity of Jesus can be ascertained as we live out I like most is Gary Simpson’s deepening of the story of the crucifixion and resurrection. Schroeder’s critique of Karl Barth through Grieb sees in Hebrews a remarkable effort to the lens of Dietrich Bonhoeffer’s writings. place full deity and entire humanity side by In the final section, titled “Gospel Blazes in side; the identity of Jesus calls us to care for the World,” five writers discuss contempo- the oppressed by following him “outside the rary issues, such as same sex relations, war camp” (p. 214). and peace, and some issues of ecology, using Three essays describe the identity of Je- Schroeder’s methodological categories. sus in light of Judaism and the Hebrew Scrip- Book Reviews

250 tures. Markus Bockmuehl writes on Jesus as York Synod of the Evangelical Lutheran the Son of David; Gary Anderson compares Church in America (ELCA) during and after the impassibility of Jesus in Gethsemane with the terrorist attacks of September 11, 2001. that of Moses and Jonah. R.W.L. Moberly But don’t assume that its message is dated! shows the impact of Isaiah on our under- Bouman interweaves powerful stories standing of Jesus. and memories of ministry at Ground Zero In post-New Testament marks of iden- with a broader awareness of the suffering and tity, Brian E. Daley looks at Jesus in four loss that characterize broken human existence. patristic writers, analyzing the presence of Convinced that “what we experienced and the two natures in each. David Steinmetz de- learned in the crucible of 9/11 is relevant to ev- scribes the presence of Jesus in the Eucharis- ery tragedy” (11), he depicts everything from tic theology of the early Reformers (Zwingli, hospital calls to visiting a Palestinian refugee Luther, and Calvin) in contrast to medieval camp as opportunities for embodied witness Catholicism. Katherine Sonderegger believes to the promise and hope of resurrection. Christians personally assimilate the iden- His personal and pastoral experience tity of Jesus, our Redeemer, by means of the allows Bouman to use “Ground Zero” as church’s liturgy, the service of the Word (pp. a profound religious metaphor without 292-297). trivializing it. The events of 9/11, though The editors, Gaventa and Hays, pro- devastating, are put into perspective by the vide an introduction to these essays and to events of Good Friday and Easter. Bouman the work of the CTI. In other introductory asserts, “The resurrection of Jesus from the essays, William Placher discusses the nature dead is the Ground Zero of human history of a gospel—fiction, myth, or witness to the and cosmic existence” (123). This experi- truth. Robin Jensen exegetes the Gospel ma- ence of re-creation empowers Christians to terial involving “truly God—the Son—and minister within “the daily Ground Zeros” truly man” (p. 53): then how does the reader (125) “of every community and every hu- understand Jesus’ prayer in Gethsemane? Al- man life.” (66) lison and Francis Watson each write on the Bouman identifies concrete steps for relationship of the historical Jesus to the later ministry through the stages of grief and re- Christ in the canon and the church. The con- covery, including listening to the lamenta- cluding essay by Sarah Coakley reviews the tions of those who suffer, re-enchantment, problem of identifying the historical Jesus working together actively as repairers of the with the risen Christ. Remarkably, she revers- breach, and visitation. The goal is not a “new es the issue. We do not discover the identity normal” but “cruciform rising,” for the indi- of Jesus, but the Spirit finds the identity of vidual and for the church. Jesus in us (1 Corinthians 12:3, p. 313). That Bouman describes the story of Moses discovery comes as we know Jesus in the op- and the burning bush as an example of “biog- pressed and the poor. raphy meeting vocation.” (72) The same can be said of Bouman himself. This book reveals Graydon F. Snyder a pastor’s heart and a deep, lived appreciation Chicago, Ill. of the Gospel’s power to bring healing and hope. Bouman is currently ELCA Executive Director for Evangelical Outreach and Con- Grace All Around Us: Embracing God’s gregational Mission. This book invites and Promise in Tragedy and Loss. By equips us to join him in that work. Stephen Paul Bouman. Minneapolis: Augsburg Books, 2007. 127 pages. Kathryn Kleinhans Paper. $13.99 Wartburg College

This book was born out of the author’s expe- riences as Bishop of the Metropolitan New Book Reviews

251 When God Speaks through Worship. By in the God who brings life out of death and Craig A. Satterlee. Herndon, Virginia: salvation out of sin. The Alban Institute, 2009. xxi and 137 The Rev. Elizabeth Musselman pages. Paper. $17.00. Augustana Lutheran Church of Hyde Park Chicago, Ill. Craig Satterlee’s When God Speaks through Worship: Stories Congregations Live By, calls to mind the psalmist’s description of a river Resurrection. By Alister McGrath. Minne- whose streams make glad the city of God. apolis: Fortress, 2008. vii and 87 pages. The book’s thesis, that God acts in worship Cloth. $15.00. to transform church and world, is sustained by the metaphor of worship as a mighty river Resurrection is a volume in the “Truth and where God carries out God’s mission. “Like the Christian Imagination” series, books a river flowing to the sea, God’s work of rec- authored by noted British theologian (and onciliation, recorded in Scripture and accom- scientist) Alister McGrath. The series covers plished in Christ, continues in the church’s traditional theological loci, such as creation, worship and through worship overflows into incarnation, and redemption, but does so by the world” (5). The book itself, like a river, interweaving an interpretation of these doc- flows organically between story and theology, trines in light of Western art and poetry. This always directed at illuminating the saving ac- particular volume is beautiful and thought- tion of God that calls and transforms us. ful, overall a delight to read. Part stories, part sermon, and always buoyed As many know, McGrath as a young by the author’s Lutheran theological com- man was an atheist and was converted to the mitments, this book will be useful to pastors Christian faith through his own personal study who hope to articulate the theological signifi- and reflection. Naturally, his interpretation of cance of worship practices. It will be useful to the meaning of Christ’s resurrection from the worship committees who wonder what God dead has an apologetic edge to it. It also has does and what humans do each week in the a deeply pastoral edge. Both novice and sea- gathering, the word, the sacrament, and the soned Christians will find new insights here. sending. It will be useful to Christians who The paintings that McGrath interprets struggle to understand how the finite can in light of the Easter story in this book in- hold the infinite. clude: Maurice Denis’ “Holy Women Near It is no accident that the chapter titles the Tomb,” Fra Angelico’s “Noli me tan- are all in the imperative mood. Light candles; gere,” Guercino’s “The Incredulity of St. pick hymns; welcome kids; remember bap- Thomas,” Raphael’s “Sistine Chapel,” Peter tism; preach Christ. These are actions which Paul Rubens’ “The Conversion of Paul,” and the author commands us to do, and for good Matthias Grünewald’s “Isenheim Altarpiece.” theological reason. Lighting candles expresses The images are thoughtfully reproduced and the communion of saints, alongside whom close-ups from each are strikingly repeated God feeds us in the sacrament. Anointing in the respective chapters in which they are with oil reminds us that God, through the discussed. Likewise, poems are interpreted cross of Christ, is closer to us than we are to in order to expand upon the significance of ourselves. God is always the actor in worship, the resurrection. These include: T. S. Eliot’s but it is in our doing and our receiving that “Waste Land,” John Donne’s “Divine Medi- God’s reconciling relationship to the world tation,” Christina Rossetti’s “Better Resurrec- through Christ is manifest in worship. tion,” and verse from the medieval theolo- Satterlee is a storyteller and a preacher at gians, Bernard of Cluny and Anselm. heart. Yet, When God Speaks through Worship McGrath notes that the resurrection was is far more than the sum of the individual an unexpected event for the disciples since the stories it tells. It is a theology of worship; a Jews anticipated either no resurrection or a guide to preaching; and a testimony to faith general resurrection at the end of time. No one Book Reviews

252 predicted a resurrection of an individual in the a straightforward proposal: the Gospel of John here and now. In light of modern criticism of undercuts the Roman Imperial cult and Au- miracles, McGrath thinks that to exclude the gustan Ideology. Richey supports his thesis by possibility of a resurrection on a priori grounds examining John’s language that presents Je- is simply out of touch with the fact that all sus as the true ruler of the world. More than worldviews, including those that preclude mira- other writers in the New Testament, John uses cles on the basis of the conviction that the world vocabulary that counters Imperial language: ex- is governed by natural laws, rest on faith. ousia (“power”), ho soter tou kosmou (“the savior Touching (but not immersed in) what of the world”), and ho huios tou theou (“the son Lutherans call a “theology of the cross,” of God”). Richey compares the divine power McGrath notes that the resurrection of Jesus of Jesus with the human political authority of was the resurrection of a failure. “Many of us the emperors. In speaking of Jesus as soter John have found ourselves in similar dark places. challenges the Roman appellations of savior Our eyes need to be opened to our weaknesses and benefactor used for emperors. John used ho and flaws. Why do so many find that a spec- huios tou theou as the primary christological title tacular failure is often the gateway to personal for Jesus to redefine a term used broadly in the transformation and renewal? One answer imperial cult. The net effect of using these terms might be that it forces us to be honest about for Jesus was two fold. They served to redefine ourselves, destroying our comforting illusions the Roman terms for Gentile believers who had about our nobility and integrity” (42). There been raised in the Roman ideology. Second, is much here that could substantiate the “frac- these particular terms for Jesus served as a pow- ture” of the cross, which destroys our attempts erful confrontation with a political system that at any seamless thread of ontological, moral, persecuted the Johannine community. or psychological continuity to the world, a Having established John’s linguistic en- tear that the resurrection does not trump. But counter with the Imperial cult, Richey then that is not McGrath’s overarching thrust in his does a close reading of two important pas- interpretation. Nevertheless, his insight that sages: the Prologue and the Passion narrative. the resurrection cannot be used as a defense In the Prologue he analyzes the four apparent to avoid pain, which in faith is an “alien work” sections: cosmology (vv. 1–5); prophecy (vv. of God seeking to remake us, akin to Christ’s 6–8); rejection (vv. 9–13); and doxology (vv. own experience, to be people of faith. 14–18). They take a position counter to the All in all, this little volume is a delight to imperial ideology. In contrast to Roman rulers, the eyes and has much wisdom to help both Jesus the Word is preexistent. The presence of young and mature Christians. It is highly rec- the Word is announced by a historical person, ommended for either the classroom or con- John the Baptist, not a mythic narrator. Nev- gregational use. ertheless, the world (ta idia) rejects the Word. Mark C. Mattes Despite the rejection, the Johannine commu- Grand View College nity sees in Jesus the glory of the “only begot- Des Moines, Iowa ten of God” (not multiple rulers). Richey writes more selectively about the Passion narrative. He avoids the difficult anti- Roman Imperial Ideology and the Gospel Semitic passages. Instead he works on counter of John. By Lance Byron Richey. The traps set by Pilate and the Jews regarding Jesus Catholic Biblical Quarterly Monograph as king. Pilate asks the Jews if they really want Series 43. Washington, D.C.: The Cath- him to crucify their king (if not, he would need olic Biblical Association of America, to deny his loyalty to the Emperor). The Jews 2007. xii and 228 pp. Paper. $13.00. are forced then to deny that Jesus is a king, for they must have no king but Caesar. Caught in This study began as a doctoral dissertation at this political trap they then deny the Jewish Marquette University. Richey’s unique ground- expectation of a Messiah. breaking analysis of the Gospel of John makes Richey’s thesis will prove quite signifi- Book Reviews

253 cant in the study of John. Strictly theological, Letter B, 1:1–3:1, parts of 4:1–9, 21–23. Paul or christological, readings of the Gospels have is in prison in Ephesus (late 54 or early 55). been significantly altered by recent socio-histor- Letter C, 3:2–21, perhaps parts of 4:1–9 (A. ical studies. Most readers are now aware that the D. 55) has no evidence Paul is still in jail; it is New Testament Gospels must be understood, highly polemical. These letters were combined in part, by the social context in which they were between A. D. 90–100. The commentary written and the social issues they addressed. proper gives the textual evidence for this parti- Richey goes one step further. The Gospel of tion. (I disagree with his view that the letters John, with its high emphasis on titles for Jesus, were written from Ephesus; Reumann rejects must be understood in terms of the Roman po- Rome because of the distance from Philippi. litical world. Richey’s work will surely encour- When one sees that a businessman in Hierap- age similar studies. Indeed, a parallel work on olis, modern Pasmmukale, traveled to Rome Romans by Neil Elliott (The Arrogance of Na- over seventy times, the distance seems less of a tions: Reading Romans in the Shadow of the Em- problem.) Reumann pays special attention to pire) has already been published. Important as the contribution the Philippian house church this new direction may be, it is not so simple. makes to Paul’s own work of mission. Every early reader of the New Testament lived The commentary itself is highly detailed in a definable social context. Not every reader and engages vast scholarly literature at every was aware of the political or imperial structure. point. For each section of the text Reumann If the Gospel of John was written in Ephesus, provides his own translation and then de- for example, how many readers would have rec- tailed notes on the text. Next comes a section ognized a Roman political counterpart for the titled Comment. Here he deals with literary christological titles. A few statues and inscrip- and/or rhetorical form and with topics that tions may not have been sufficient to establish arise in the Notes. He ends with a section for them a Johannine counter-ideology. But titled “Meaning and Interpretation.” He adds Richey has taken an important step forward. a bibliography related specifically to issues in that section. Two Excurses discuss the mean- Graydon F. Snyder ing of Paul’s phrase “In Christ” and the his- Chicago, Ill. tory of interpretation of Phil 2:6–11. Take Phil 1:27–30 as an example. Af- ter the translation and notes the Commen- Philippians: A New Translation with In- tary treats A, Forms, Sources, and Tradi- troduction and Commentary. By John tions: Structure, rhetorical influence, the Reumann. The Yale Anchor Bible 33B. opponents, the political, military and eccle- New Haven: Yale University Press, 2008. sial tone and suffering. In B, Meaning and xxiv and 805 pages. Hardcover. $65.00. Interpretation, he discusses the message to the Philippians, “Be Citizens in Philippi and Welcome what should be the commentary on in Christ”; “Grounds for this Stance in the Philippians for the next generation. To make Contest the Philippians and Paul Face.” Fi- my own biases clear, I was a good friend of nally he describes how these verses function John Reumann and read some of this com- in the redacted, canonical form of the letter mentary in manuscript. In a brief Introduc- and adds the specialized bibliography. Here tion, John Reumann provides the basic infor- and elsewhere Reumann makes clear how mation to understand his commentary. He Roman ruler cult lies behind much of Paul’s interprets the letter from within, so to speak, language. Paul clarifies how one might be a not using Acts as a major basis for interpreting citizen of Rome and an adherent of Christ. Paul. Philippians is a composite letter, formed John Reumann spent 35 years in prepa- from three letters to Philippi, all written from ration of this commentary—and it shows. It is Ephesus: Letter A, 4:10–20 expresses thanks an incredibly rich commentary that gives access for the Philippians concern for him; there is to the scholarship of the last two centuries. He no indication of imprisonment (A. D. 54). combines classical, historical, and critical ap- Book Reviews

254 proaches with rhetorical criticism, analysis of Most provocative are the next chapters the social world, and massive attention to the which look at the “New Perspectives on Paul” analysis of the Greek vocabulary. The General school (its main authors are J. G. Dunn and Bibliography covers pages 23–50, with books N. T. Wright) and also those who move be- in Italian, Latin, Swedish, Danish, French, yond this perspective to take into account German, and English. The Index of [modern] Paul and such topics as covenant, self-con- Authors covers pages 751–64, two columns to trol, ethnicity, and empire. Other approaches the page. The Index of Scripture and Other less familiar and newer—some from atheist Ancient Texts, pages 765–805 shows extensive philosophers—include postcolonial ideas, use of biblical, Jewish, Greek, and Latin authors feminist and multi-cultural approaches, and and epigraphic texts. In short, Reumann has left philosophical interpretations of Paul. no scholarly stone unturned. In fact, he had cut One issue that Zetterholm highlights his manuscript from 2800 pages to 1250; he in his analysis is reflected in this statement: also excised 1200 pages on Acts. Were I to teach “A common trait among the radical new per- Philippians soon, I would make Reumann re- spective scholars is the ambition not to let quired reading; students, pastors, and scholars contemporary Christian normative theology will all benefit from this work. influence their interpretation” (162). For Lu- John Reumann was Ministerium of therans, in particular, this stance brings forth Pennsylvania Professor of New Testament and many insights, which run counter to the as- Greek, emeritus, at the Lutheran Theological sumed stance that the Lutheran version of Seminary, Philadelphia, where he taught for Paul is the only logical interpretation. some fifty years. This work is well-organized, thoroughly researched, and well argued. Once the reader Edgar Krentz is able to acknowledge the tragic consequenc- es of much of Luther’s interpretation of Paul (see 60—63), it is fascinating to see how the Approaches to Paul: A Student’s Guide to so-called “Lutheran Paul” continues to be ar- Recent Scholarship. By Magnus Zetter- gued yet today. holm. Minneapolis: Fortress Press, 2009. Heady reading and highly recommend- xv and 270 pages. Paper. $18.00. ed by this reviewer who is now reappraising her use of Paul in the homiletics classroom. Magnus Zetterholm, associate professor of New Testament Studies at Lund University, Susan K. Hedahl Sweden, has written a historical and biblical Gettysburg Lutheran Seminary overview of various developments in the area of Pauline studies. He writes: “The aim of this book is to attempt to explain how Paul’s re- lation to Judaism can be understood in two very different ways and to explore which ap- Briefly Noted proach is likely to produce the most histori- cally plausible picture of Paul and the devel- opment of the early Jesus movement.” (10) John: Stories of the Word and Faith. By The subtitle of this work should be omit- Robert J. Karris. (New City Press, $15.95) ted as this deftly articulated and sophisticated Karris gives a brief, but perceptive intro- look at Pauline studies can be appreciated by duction to the Gospel and then provides scholars and pastors as well as seminarians. In compressed comments on specific texts that thorough fashion, Zetterholm begins with early will help proclamation and teaching. Karris Pauline history and then moves to foundational himself says he writes “to nourish and deepen interpreters of Paul in the nineteenth and twen- faith.” He achieves his goal. tieth centuries, including theologians in the Tübingen School, Bultmann and his students. Edgar Krentz Forming Valued Leaders Through Distance Education

Check out our residential and online classes for MA, MDiv, and TEEM at www.wartburgseminary.edu

DISTANCE EDUCATION

Wartburg Theological Seminary will launch a Distance Education/ Residential Program in the Fall of 2010. The program includes online and on campus intensive courses taken over a two year timeframe to fulfill the first year of degree program curriculum requirements for the Master of Divinity, Master of Arts, and Master of Arts in Diaconal Ministry.

The Distance Education/Residential Program meets the needs of students who may not be able to relocate to the seminary at this time but expect to do so after completing two years of distance coursework.

Students enrolling in the Distance Education/Residential Program can typically expect to take 6 credits of online classes in both the fall and spring semesters as well as come to campus for intensive classes in September, January, and June.

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Lectionary 18 – Lectionary 26 “Turning the Tables” “How direct are you when preaching about money?” Perhaps it’s because I am writing a book on preaching stewardship. Perhaps it’s the economic times in which we live. Nevertheless, I am asked this question more and more. I have learned to preach the lectionary and to let God do the talking. The readings for September 26, 2010 (Lection- ary 26)—Amos 6:1a, 4–7; 1 Timothy 6:6–19; Luke 16:19–31—illustrate the point. Do we want to sit with rich, powerful, beautiful people? The prophet Amos tells us that those who are at ease and feel secure, those who lie on beds of ivory and lounge on couches, those who eat well and sing idle songs, those will be the first to go into… exile! In Luke the rich man ends up in agony, thirsty and tormented, while hungry Lazarus is carried by angels to be with Abraham. The tables have been turned! “Turning the tables” is a theme often repeated in Luke’s Gospel. Drastic change, complete reversal is coming, Luke says, but reversal doesn’t change relationships. We’ll spend eternity in the company of the people that surround us today. The question is: Where will we spend eternity? On what side of the table or, better yet, the chasm will we be seated? Reversal is coming! “God is turning the tables!” Together Amos and Luke tell us that the answer as to where we’ll be sitting is to be found in wealth. Wealth and poverty are two states, two sets of conditions, two sides of the table. The people on each side of the table are set apart and opposed to each other. They sit on different sides of a table that is canyon-like. At death—in the end—the table remains but the sides are reversed. The relationship is not changed but turned around. Lazarus and company get the best seats. The consequences of God’s“turning the tables” are far-reaching. The company we keep in this life is the company we keep forever. And because the rich man wasn’t with Lazarus in life he cannot be with Abraham in the life to come. So is wealth bad? Does being blessed in this life automatically prevent us from being blessed in the life to come? First Timothy answers, “No.” It’s not what we have but the company that we keep that counts. Rather than emphasizing actual material conditions, 1 Timothy talks about the condition of the heart and the direction of the will. First Timothy talks about how our lives are oriented. Wealth in and of itself is not the problem. Rather, the desire for wealth is what gets us into trouble. In 1 Timothy we read that those who want to be wealthy fall into temptation, trap, and many senseless and harmful desires. These temptations, traps, and desires plunge people into ruin and destruction. It is true that the love of money is the root of all kinds of evil, and that the desire for money has led many to wander away from the faith. To desire wealth is to incline our lives toward money. To be drawn to wealth is to make decisions based on money. Is it profitable? Is it cost effective? What will be the return on my investment? The problem with questions such as these, the problem with being drawn toward wealth, is that one wanders away from faith. One wanders away from God. Imagine if our heavenly Father had asked, "Is it profitable for me to save human- ity?" What if Jesus had asked, "Is it cost effective for me to die on the cross?" And what if, when we bring someone to the baptismal font, the Holy Spirit asks, "What will be the return on my investment?" Could anyone be saved? Fortunately for us, God’s “bottom line” is unconditional love, not money. Wealth and faith are alternative orientations. We can’t point our lives in both directions. Jesus says it: “You can’t serve God and mammon.” And so 1 Timothy urges us to shun wealth and love of silver and to pursue godliness, faith, love, endurance, and gentleness. In 1 Timothy, wealth is opposed to faith as an object of desire, as a focus or orienta- tion for our lives. “For we brought nothing into the world, so that we can take nothing out of it; but if we have food and clothing, we will be content with these.” Despite the world’s setting us in unequal and even opposing relations, freedom from wealth makes us capable of mutuality. In faith, we are oriented toward the full realization of that mutuality rather than toward the “temptations, traps, and senseless and harmful desires” which, rather than making us wealthy, plunge us into ruin and destruction. God is “turning the tables!” Where we’ll end up sitting in the tomorrow of tomorrows depends to a large extent on where we point our lives today. God is “turning the tables!” Decide now with whom you want to sit!

Patrick H. Shebeck, who serves Prince of Peace Lutheran Church in Chicago Heights, Ill, turns the table on the readings for August and September. Addressing topics like fear and freedom, hospitality and honor, consequences and persistence, owing and earning, forgiving and being in debt, these readings certainly speak to our lives. Yet, Patrick helps us look between the lines and see how these readings are also—and more importantly—about God. Pastor Shebeck is originally from the Twin Cities of Minneapolis-St. Paul where he “grew up a cradle Lutheran in the land where butter is a spice and gravy is a beverage.” He graduated from St. Olaf College with degrees in Liturgics and History, and the Lutheran School of Theology at Chicago, doing additional work at the undergradu- ate level at the University of Cambridge. Patrick is currently working on the D.Min in Liturgical Studies at the Catholic Theological Union in Chicago. Pastor Shebeck completed his vicarage year in San Bernardino California, working and teaching in one of America’s poorest and most violent cities; he completed his Clinical Pastoral Education at Abbott Northwestern Hospital in Minneapolis, working specifically in the areas of pastoral care to those suffering with mental illness. Before being ordained, he served as a professional church musician in Episcopal, Lutheran and Roman Catholic parishes; he maintains active interest in the world of church music.

God is certainly turning the tables. I pray that, before we turn the tables on our congregations, we grapple with the grace that comes from discovering the ways God is turning the tables on us.

Craig A. Satterlee, Editor, Preaching Helps http://craigasatterlee.com Preaching Helps

258 Lectionary 18 This notion is extraordinarily difficult August 1, 2010 for contemporary Americans to stomach. The notion that hard work may not, in Ecclesiastes 1:2, 12–14; 2:18–23 fact, be the supreme reward is anathema to the national myth of manifest destiny Psalm 49:1–12 and the deep-rooted notion in American Colossians 3:1–11 history that individuals are the masters of Luke 12:13–21 their own fate, for good or ill. Indeed, so pervasive is this notion that it has spilled My father likes to remind both my sister over with a tidal wave into the history and me that, “…whatever they’re talkin’ of American Protestantism, making the about, they’re talkin’ about money.” preaching of grace markedly more dif- And, it would seem that for the next ficult. Work, in the larger scheme of several weeks, the readings assigned in soteriology, does not equal reward. the lectionary—to varying degrees, of Preachers will do well to be honest course—have to do with the concept about this tension: that often, secularized of possessions; whatever Jesus is talkin’ myths of “success” rub up against the about, he’s talkin’ about money. notion of such things as “vanities,” or as Our entrée into this discussion is laid we shall see in our Gospel reading, are out by the writer of Ecclesiastes (known completely foolish in the face of God’s in the Hebrew simply by his title, “Qohe- grace. Careful reference to our second let,” or, “the Preacher”) who some would reading from Colossians will aid this say is a cynic, and whom cynics would effort, paying special attention to the label a realist. Designed to answer back mention of greed (verse 5), versus the theological questions about the nature notion of freedom (verse 11). Particularly of expenditure and reward (laid out, for in the current economic climate (and the example, in the book of Proverbs: if you situations that got us here), the vice lists do a, then b will follow), the “wisdom” of our second reading read like a news- of Ecclesiastes seems suspicious about paper article detailing the latest banking everyone and everything. It appears that collapse. Wise preachers will address this everyone has a motive, everyone an angle, duality and remind their hearers that ful- everyone a hidden agenda. Answer? Don’t fillment is not in the things we have (the try and figure things out; just “eat, drink vanities), or the things we achieve. Rather, and be glad” (8:15). fulfillment rests in hope that “Christ is all Preachers will be wise to reference this in all,” a hope that will eclipse our own reading in their preaching for this week, human accomplishments or attempts at simply because we only hear from the security. writer of Ecclesiastes twice in the entire These themes find their culmina- three-year lectionary (today and on the tion in our reading from Luke, in which Feast of the Name of Jesus, January 1). Our Lord reminds the young man who In this age of “too big to fail” banks and questions him about things (vanities) a society obsessed with the accumulation that God is not particularly interested in of “things,” “the Preacher” reminds us them. This is both true and not true; on that such things are, at the end of the the one hand, Jesus clearly shuns greed in day, ultimately worthless; they are the this story and other stories that reference “vanities” of which they speak. such concerns. At the same time, Jesus Preaching Helps

259 is intimately concerned with notions of Lectionary 19 economic justice; namely, that the poor August 8, 2010 have enough, and that the Christian faith calls its adherents to be generous of heart Genesis 15:1–6 (and of pocketbook). Distinction between Psalm 33:12–22 greed and justice will be helpful, and the Hebrews 11:1–3, 8–16 preacher might explore the benefits and Luke 12:32–40 dangers of such notions in the sermon. The real concern of Jesus today is Some theologians have posited that every that the young man who questions him one of the world’s great disappointments is seeking security in something other and sins stems from the font of fear. Fear, than God. Again, given the current eco- nomic realities of non-profit organizations it seems, informs so many of the evils that (including churches), preachers might wander unhindered through a world that gently (or overtly) ask their parishes what wishes, so it seems, that it could be rid of percentage of their income they give to “fear” as a concept. Fear governs a great the larger church, if such giving has gone many of our actions, stemming from an down (“…because of the economic situ- instinctual need to protect oneself from ation…”), and if such stewardship reflects danger. This “instinct” to fear, which is either a complete trust in God’s grace (the part of who we are as human beings, is “freedom” of which Colossians speaks), built into the very fabric of our nature. or instead is driven by a modus operandi Our readings today open with God of fear, necessitating the storage of crops speaking to Abram, saying clearly that he in a specially constructed barn (a parish is “not to fear,” a task that is easier said church, perhaps?). It is tempting, but not than done, given the human instinct to unusual, for parishes to do this and to fail to be wary of difference, and most especially recognize that through it all that they have wary of not knowing what is coming next. become the “vanity of vanities” of a cynical Throughout their exchange, it is clear that and scarcity-informed worldview. what Abram is afraid of is the possibility These readings, to be truthful, seem of having no descendants, a prospect that to contain much more scolding—or at seems to increase with each passing day least advice—than they do “good news.” as he increases in age. Abram shares the So, what is the gospel for this day? The view of the ancient world that without good news is that God frees us to step offspring there is no future, no ability away from the vanities, away from the to control even remotely “what comes “stored-up-ness” of our lives and inten- next.” While some might like to focus tionally opens us to the “freedom” that on Abram’s reproductive ability, preachers our baptism into the Paschal mystery and teachers must not get bogged down bestows. There is no freedom beyond in this. What Abram is afraid of is an this, and preachers need to expose other uncertain and undefinedfuture. promises of freedom for what they are: For each parish and each preacher, myths. There is only freedom in Christ. there are people who are hearing these There is only freedom in grace,. So be words who are afraid of their future, sure that your mouth, as the psalmist whatever that may be. In this regard, we says on this day, is speaking the truth of are no different than Abram or, for that that wisdom. PHS matter, anyone else. Our fear of the future Preaching Helps

260 manifests itself in many ways, sometimes Fear takes a lot of work; it must constantly exhibiting itself as prejudice, sometimes a seek out new enemies or specters to vilify romanticization of the past, or sometimes when the paper tigers it has constructed the inability to envision things beyond for itself turn out, in the end, to be nothing “how they have always been.” But if any- but shadows. Harder and more real are thing, it is clear from our readings today the fears that live inside of us, particularly that God is not a God who lives in human the fear of death and the fear of our own fears, since fears, at their most base level, dying. Every pastor knows that perhaps are an outgrowth of the fear of death (as the greatest fear is the fear, exhibited by our most primitive instincts show). Fear so many, of being left alone. These fears is not the place in which God lives; God must be taken seriously, and woe to the lives in the places of life. While Abram preacher who dismisses them out of hand (and we) may be afraid of our future, these from the pulpit! Instead, reassurance of readings alert us to the relativity that God God’s presence, of God’s promises, and is transforming such fears into a future that of God’s persistent and stubborn will to is marked by blessing. God is constantly transform us from the inside out will be and intentionally shaping the future be- helpful as we name our fears, acknowledge yond what we can see or “hope for” (as our them as real, and declare thar God’s grace writer says in Hebrews). It is clear from the is yet more real and more full of strength. biblical story that God was in command These are the “promises” of which the of the “then,” but pastors who are sensitive writer of Hebrews speaks (v. 13) that are need to remind their congregations—and only seen “from a distance.” These are also remind them often—that God is also in the very real promises that are, literally, charge of the “now” and the “next.” placed in the hand of the faithful as they Like God’s speech to Abram, the meet Jesus face to face in the mysterium lectionary continues Luke’s twelfth tremendum that encompasses both the chapter with Jesus’ words, “Do not be reality of their situation (whatever that afraid.” He goes on to assure his listeners may be), and the greater reality of God’s of the outcome of all things: that God willingness (“…God is not ashamed to be will give them the kingdom. Indeed, in called their God”) to identify with them Jesus himself God has already given them in their fears. the kingdom. This is the good news for Our Gospel text today continues last this day: God has already determined week’s theme about greed and “things;” the future, and the People of God, even namely, that if the reality is that all futures with their earthly fears, are part of that are determined by God, then we do not future. Confidence in this fact prepares set the course for tomorrow, and such the faithful to meet the Lord Jesus at “treasures” are irrelevant. Instead of a the altar table, in the renewed promises focus on fears as they relate to pastorally in baptism that reach backwards and sensitive situations, preachers could also forwards through our lives to determine continue last week’s themes of greed/ the future, and in the word itself that abundance by adding a further footnote: consistently reminds us that the future that such a trust in things means one is, in is God’s future, not ours. fact, not prepared to meet the Lord when Today’s readings offer a significant he comes. Likewise, Eucharistic themes opportunity to preach freedom from fear are clearly present in the text (v. 37), and to those whose lives are defined by fear. however the preacher chooses to preach Preaching Helps

261 these texts and weave them together, the lines. Namely, that God gives us a chance final tapestry must point to Jesus himself to re-order things in order to “run with who is willing to a) eat with us, and b) perseverance the race that is set before serve us (v. 37); this verse is the pinnacle us” in faithfulness and hope. of all these readings. It is difficult to be The readings from Jeremiah and afraid when there is a marvelous dinner from Hebrews should be read through party going on, and the preacher must the lens of the Gospel reading from Luke. not fail to remind the assembly that the Every Christian needs to be willing to be Eucharist itself is the “thing seen,” a prom- crucified, and today might be a valuable ise of God beyond our fears and through opportunity to speak about the inevitable our fears, a promise to bring our fears to cost of Christian discipleship, and the an end and call us home. All of this is invariable reaction that will come from served up by a host who has determined a world that is, by nature, hostile to its how the party–-how all our futures, and apple-cart being upset by Christians or our fears-–will end. PHS anyone else. Never getting crucified usu- ally means that one is “not rocking the boat.” In a world where the status quo is Lectionary 20 challenged by Jesus on multiple levels, such docile lives also mean that one is August 15, 2010 not living out their baptismal vocation with adequate challenge to the prevailing Jeremiah 23:23–29 “empire,” whatever that may be (and it Psalm 82 can, sometimes, be the church itself). Hebrews 11:29—12:2 Rather, faithful discipleship is natu- Luke 12:49–56 rally going to result in division, because the announcement of God’s kingdom will Today’s readings are, to be truthful, require choices about how Christians, as rather scary, and the preacher should be a result of their baptism, function in the forewarned that finding “the good news” world and the things on which they place is going to require careful thought and priority. This is the division of which Jesus preparation, with careful attention to speaks in our Gospel reading; namely, that what the text says between the lines. Each the reign of God’s kingdom is “rising in of our readings today contains both warn- the west,” and lives that reflect that reality ing and consequences for choices made. need to be lived, not just talked about. Lutheran preachers need to be Crucifixion is, to be sure, often lonely extraordinarily careful that the texts for business. But the writer of Hebrews today today are not preached as a “decision to offers perhaps what is the good news, follow Jesus” that contains punishment for reflecting Jeremiah’s opening lines: we are making the wrong choice, or not making not alone in our Christian vocation to live the choice well enough. Rather, these texts “lives of service and worth.” Rather, we are stand as a warning, a “red flag,” if you “surrounded by a great cloud of witnesses,” will, that allows the Christian to live more who will cheer us on; and they, in turn, fully into the life of baptism, and to make are a sign for us of the God who is “not changes that need changing. This might far off” (to use Jeremiah’s language). Yes, just be the grace—or at least part of the we may often be looking for a thunder grace—that we are reading between the clap or a burning bush as a sign of God’s Preaching Helps

262 presence in difficult discipleship, but signs, and what do they mean for how perhaps the good news on this day is you live in the world? Is God forming the that in the division that ultimately will future now, or is such an eschatological be caused by announcing God’s kingdom, exclamation saved for a later time? The God is present with us chiefly through church confesses that it is both. God is Jesus (who did the same), and also in the both working now and will be working, community of the church (the saints). “not far off” from us in the future, stoking There are multiple images of fire the fire that rouses us to live more fully used in today’s readings (Jer 23:29; into the grace of God who is with us, Luke 12:49), and the preacher may wish even when crucifixions, divisions, and to focus on this as an image for God’s strife mark the life of faith. PHS work. Fire, to be certain, can destroy. It is also used for heat, warmth, and a host of other useful purposes without which Lectionary 21 people would not be able to function. What if we heard Jesus’ words that he August 22, 2010 has “come to bring fire to the earth!” as, “I have come to bring the Holy Spirit Isaiah 58:9b–14 to the earth”? Indeed, in the baptismal Psalm 103:1-8 promises, the Holy Spirit is conveyed in Hebrews 12:18–29 ways that might make such an under- Luke 13:10–17 standing of Jesus’ words possible, or at least theologically suggested. The fire of While last Sunday’s readings focused on the Holy Spirit that pervades the church warnings, today’s readings are centered at Pentecost is a refining fire, not a fire around the natural outgrowth of living of consumption. This fire also requires a the Gospel: namely, that the “breach will new way of living and a new way of being be repaired,” and those who are healed in the world, a reaction (indeed, is there will “rejoice at the wonderful things that any other reaction?) to the animating he [is] doing.” and creative power of the Spirit and the There is a clear connection in the gospel in the world. pericopes for today between the first Last, the good news is that the reading from Isaiah and the Gospel, both signs that Jesus announces are already concerning what is proper behavior on happening, announced first in his own the Sabbath. Isaiah advises that all are person, and then in the teachings he to “…refrain from perusing [their] own conveys. Preachers need to remember interests” (v. 13), and Jesus – very clearly – this incarnational foundation: the first demonstrates that he has no time for those sign is Jesus, period. Subsequent signs who elevate the Sabbath over people. are, though important, not as important Concerning this seeming contra- as Christ himself who is the beginning, diction, the question must be raised in middle, and end of what God is doing. regards to Jesus’ healing of the woman in The combination of these signs is the our reading from Luke: whose interests “appearance of the earth and sky,” that was Jesus pursuing? Was he pursuing invites us into “interpreting the present his own on the Sabbath, in violation time” through the Gospel lens, namely, of Isaiah’s words? Was he pursuing the through Jesus. So, how do you read such woman’s? Or, might it be possible, that Preaching Helps

263 he was pursuing God’s? strength. She is a “daughter of Abraham,” This scene from Luke’s Gospel is and thus is entitled to being treated with presented as the first of a pair, the second respect and care that transcends her physi- being another Sabbath healing that occurs cal limitations. Jesus not only affirms her to a man with dropsy (Luke 14:1–6). Both as being descended from Abraham, but chapters thirteen and fourteen of Luke’s also as a “daughter,” a word that implies Gospel are structured similarly: someone not only respect for her ethnicity but also is healed on the Sabbath (in violation of respect for her gender. The preacher may laws governing its observance), objection wish to include some discussion at this arises (in chapter fourteen signaled by the point about how persons with disabilities Pharisee’s silent indignation), and Jesus function and exist in our parishes; are they then goes on to lecture them about pride treated with the same dignity and respect and humbleness. Each chapter ends with with which Jesus treats this woman? Are a warning regarding what will happen if the spaces in which we celebrate our com- these same “hypocrites” do not re-prior- mon life and liturgy accessible to them? itize correctly, placing people and their What about our liturgies? What do the needs before legal religious obligations. answers to these questions mean for how The preacher today may wish to focus we unintentionally create hierarchy in on the duality of “legal” versus “virtu- our physical spaces? This is particularly ous;” namely, that what is legal is not pertinent as it relates to the liturgy. If always what is good, and what is good is liturgy is “the work of the people,” then it not always legal. Recent discourse in the is the work of all the people, all of whose United States regarding the treatment of gifts are needed. prisoners of war, immigrants, and health However one frames it, the point care, etc. might be a fitting entrée into here is that dignity exists because God this conversation. What is often “legal” bestows it, not because people earn it by in these situations is frequently not what their own doing (keeping Sabbath laws is “Christian,” and the warnings given to or any other laws, for that matter). Some the Pharisees ring just as loudly for us in discussion might be helpful here about the present day’s public square: make sure groups who frequently find themselves on you recognize what matters and that you the receiving end of self-righteous legal live in that public forum in a way that posturing; for example: undocumented reflects Jesus. In the readings for today, immigrants. Their dignity exists because the Lord confronts the Pharisees with God has created them, not because they their obvious mis-prioritization: they carry the correct passport. would rescue their donkeys, but not take Such a dialogue hearkens back to care of people. The same can be pointed our first reading from Isaiah, and the out with obvious parallels in the modern summary themes for this day. Care not to world of secular consumption. Often speak evil of one’s fellow, generous giving people of means and power will break the to the poor, and care for those who are in laws to protect their own purposes (their distress naturally have as their outgrowth donkeys), while at the same time denying an increased awareness of God’s activity tolerance for even minimal transgression in the world. Attention to these matters by those of lower social rank. not only changes the life of the one on Jesus affirms the dignity of the the receiving end, but also—and perhaps woman in today’s story with stunning more importantly—the one who gives Preaching Helps

264 such care. Both Isaiah and Jesus are telling God that is willing to (gasp!) break laws us to be people who are generous of heart, in order to remind us that we are loved. to the point of extravagance, to the point In an American religious landscape that is of risking the neat legal categories we cre- so saturated with legalism, grace must be ate in our minds that are (or so we think) preached all the more; this opportunity the proper boundaries for our Christian is not to be missed! PHS faith. The faith of the community of Jesus is always bigger, always more expansive, and always less legalistic than such civil Lectionary 22 legal categories. Such admonitions also carry with August 29, 2010 them grace, evidenced by the life of the woman who was healed. Luke tells us Proverbs 25:6–7 or Sirach 10:12–18 that she had been crippled for eighteen Psalm 112 years, and Jesus’ willingness to break—or Hebrews 13:1–8, 15–16 keep?—the Sabbath laws so that he could Luke 14:1, 7–14 “…pursue God’s interest” (healing) results in her being made “free.” Freedom will Today’s first reading is so short, that one be key to understanding not only the might wish to consider hearing from the woman’s physical state, but also the larger Apocryphal book of Sirach for three rea- narrative of how the Christian is to view sons: first, the alternate reading is longer the laws of the Sabbath. The issue here is than the assigned two-verse reading from not that Sabbath laws are not important; Proverbs. Second, Lutherans need to be they are! The issue is that God’s liberating aware that the Apocrypha is, indeed, part grace is more important, and that as a of their tradition (the Lutheran “canon” natural outgrowth of generous lives, we of scripture is specified nowhere within are free to heal, free to “stand up straight,” the confessional documents, a point and free to “rejoice at all the wonderful worth remembering); today is a good things God is doing.” Luther’s Freedom opportunity to teach this lesson by using of a Christian echoes this notion when this option in the lectionary. Don’t let he writes: “A Christian is a perfectly free it pass! Third, and most important, the lord of all, subject to none. A Christian reading from Sirach fits much better with is a perfectly dutiful servant of all, subject the issues of hospitality and honor that to all.” The Lord Jesus clearly typifies this are present in the other readings. summary: free to heal, and in turn, free to All of the readings today are about be the God who is willing to serve enough honor codes and hospitality. The preacher to affirm the dignity of each person, even should be careful to give some background if that means breaking the law to do it. information about such honor codes in Today’s readings carry with them the ancient world, but not too much; this a great many issues of social justice; is not an archeological dig, it is a sermon. namely, the dignity of God’s people that Rather, one might wish to consider asking transcends “law,” whatever that may how hospitality and pride are intertwined be in a given context or a given time. by cultures in general, including our Preachers will do well to capitalize on this own. Usually, codes of hospitality are opportunity, as these texts are rich with constructed to, in some way, order pride the imagery that point to the grace of within human societies. Nowhere is this Preaching Helps

265 more evident than in the honor codes honors them, and we have no choice but surrounding food and eating. How we to honor it as well. eat, what we eat, who is invited, and who All the readings this Sunday fit togeth- must stay away are all parts of how every er extraordinarily well, and the preacher society orders its eating habits. And all will be wise to weave them together in such codes, spoken or unspoken, are to such a way that they point to the parable safeguard pride. Very often, such pride is of the Wedding Banquet from Luke. It is either the hindrance or the impetus for interesting to note that as Luke’s reading hospitality. One can be proud of their begins, Jesus is going to have dinner with ability to welcome; one can also be proud a Pharisee. It seems Jesus is often at odds of their ability to exclude. with Pharisees, but on this occasion, he The writer of Sirach lays the foun- has been invited to dinner. Perhaps out dation today for this discussion, and the of curiosity or to defend himself (Luke is verses assigned in the second half of that not clear), Jesus shows honor to one who reading sound strikingly like Luther’s is part of a group to which he is normally Small Catechism. “Whose offspring are opposed. Substantive discussion on the worthy of honor?” comes the question, part of the preacher about breaking bread and on cue, the answer comes back, “Hu- with one’s enemies may be in order here, man offspring. This is most certainly true.” with the obvious Eucharistic overtones that The point is that the beginning of pride is such “eating with the enemy” entails. We rejection of the Lord (v. 12), and that it do not, in fact, get along with everyone is not natural to the human state (v. 18). who comes to the Eucharistic table, just Instead, what determines honor is God, as Jesus and the Pharisees most often did and sadly, our pericope ends before this not see eye to eye. Jesus comes among us is stated clearly (v. 22). The preacher may anyway, without regard to their, or our, wish to seriously consider extending this Pharisaic status. reading through that verse, since this is The preacher this week can easily lay “plot material” for the later reading from the foundations for the cultural expecta- Luke. The divine origins of “honor” serve tions of hospitality. Nowhere is honor/ to underline the gracious initiative of God, shame/pride more evident than at a wed- who alone is capable of bestowing such a ding (“…did you see how much they spent position. on the food?”), and every pastor will be For the writer of Hebrews, hospital- replete with stories about families who ity includes welcoming strangers (some- make their weddings into an expensive times difficult for Lutherans), visiting circus; to do so is a matter of pride and those in prison (who are routinely ignored societal honor, even in the present day. for having deserved their punishment), Weddings, perhaps more than any social and those who are being tortured. The custom, are an opportunity to show lavish writer of Hebrews, and Jesus in Luke, hospitality—perhaps too much so. Cast reminds us between the lines that such in the best light, the lavishness of these people do not gain our hospitality because celebrations may reflect the “wedding they deserve it. They gain it because they banquet” of God to which we are called are the image of God, and Christians each week in the sharing of the Lord’s treat everyone with the knowledge that body and blood. If this is indeed the each person, deserving or not, carries “coming near” of the living God, then with them the imago Christe. This image our liturgies should be lavish with beauty, Preaching Helps

266 and even more lavish in the extravagant long and venerated belief as a thought welcome they provide to all. pattern in the Western tradition; it is a In a larger understanding, we are the belief that is part and parcel of the way ones who have been told to “move up” to a that we raise our children, and the way seat of higher honor. Jesus makes us into the that we expect people to behave in a honored guests at the banquet, replacing civil society. Consequences, while often artificial human pride with dignity that is understood in a negative light, can also bestowed by God alone, as Sirach reminds be positive. The consequence of increased us. The cost of doing business in this newly compassion is an openness to the graces re-ordered scheme of honor/shame/pride of God. The consequence of remaining is simple: it is free. We are the ones who open to God’s in- breaking is a deeper cannot “repay”; the grace, and herein lies understanding of the divine. The conse- the “good news” for this Sunday, is: God quences of crucifixion and resurrection moves us up, not because we deserve it, are new life in God. but because we are made into the honored All three of our readings lay out, in guest with whom God chooses to eat. In- some form, a discussion of consequences, deed, the Eucharist itself is the “wedding both positive and negative. The preacher banquet,” and just as the host is hospitable, will be careful to handle this concept so we are to be hospitable in ways that are delicately, since the grace of God is not more than “polite.” We are to be welcoming in any way tied to consequences, and in a reflective way that matches the new we need to be very careful that we are status that we have received and the new not hinting that the “consequence” of status that others receive (even those we our “goodness” or “sinfulness” is either don’t particularly like). This may require God’s favor or displeasure. Indeed, the a lifetime of practice, since hospitality is overarching theme throughout all of not a suggestion of the Gospel—it is a these pericopes is found in our reading command. That can be difficult, but with from Philemon: that the grace of God God’s grace it is not impossible. Through extends beyond consequences, be they the greater realization of God’s hospitality, good or bad. we are further transformed into a people Our first reading from Deuterono- who are capable of inviting everyone in, my occurs immediately after the renewal and then “moving them up,” since they, of the convenential relationship at Moab. as well as we ourselves, are the honored The condition (A) is that the people will guests of the Lord. PHS “obey God with all your heart and all your soul” (Deut 30:2); this combines with God’s promise to reward the effort Lectionary 23 (B), which results in the consequence of September 5, 2010 A + B: that God will bring them into the land (C). This is fairly straight forward, Deuteronomy 30:15–20 and any junior high mathematician can Psalm 1 produce the result: A + B = C. Our peri- Philemon 1:1–21 cope today assumes this equation, with Luke 14:25–33 one very important distinction. That A + B = C, and “C” is not only possession The concept of “consequences” is a of the land, but life. To choose between Preaching Helps

267 following God’s laws and not following Luke, in which the “good news” is perhaps them is more than a simple equation; it between the lines. This reading is full of is, in fact, life in God. consequences: the result of being a disciple This is an understanding of the law means leaving one’s past (family); the that many—especially Lutherans—have result of a tower’s collapse is insufficient struggled with. Because our theology is so calculation of its plans; the result of a historically influenced by the distinction won war is proper assessment of troops; between law and gospel (itself perhaps a the result of being a disciple is giving up mis-read of Pauline theology), with one possessions. being “bad” and the other “good,” we very While this might seem at first like rarely assume that the law brings life. a passage about “things,” it is not. The How the preacher navigates this good news here is the possibility of being will be tricky, but it can be done. The a disciple; that God is concerned so much emphasis here is life, and even more than for our life that God gives us the grace to that, that God desires life for God’s people. leave these former things behind in order What does the desire for life say about to be transformed. It is God who is doing the goodness of God? How we get there the transforming of such consequences (as (even if, in the case of Deuteronomy, it in Philemon), not us. The preacher needs is the law) is a matter of less importance to be careful not to preach: “If you leave than the final result: life. all these things, then you will be a good This understanding is taken up again disciple.” Rather, ask and challenge your in our second reading from Philemon, in congregation to identify where, in the which Paul intercedes on behalf of the leaving of these things, of these conse- run-away slave, Onesimus. Appealing to quences, God is acting graciously? How is his master (Philemon), Paul uses all the God turning our expectations of “A+B=C” devices of the ancient rhetorical letter to upside down? How do such equations of push the levers of influence. The preacher parity matter—or not matter—in a world will do well to read the entire letter (it is that is pervaded by a God who would call short), and to recognize that there are a us to be disciples? Is there grace in this whole host of consequences that Paul is singular act: that Jesus himself uses the asking Philemon (and us) to ignore. First, word “disciple” to refer to the crowds? the consequence of a run-away slave is A christocentric focus will be integral return to its master. Please ignore this to today’s preaching, a focus that moves consequence. Second, the consequence of beyond “God is good” to “God’s good- Philemon’s esteem for Paul is that he will ness is revealed in Jesus.” For this reason, do as Paul asks. This is a consequence we the gospel is between the lines, and the want to observe. Third, the consequence desire of God that there be life for dis- of God’s goodness is that Onesimus is no ciples echoes the opening verses of John’s longer a slave, but a “beloved brother” (v. Gospel, wherein Jesus is the life of all. It is 16). The point is this: how is God ask- always worth mentioning that it is Jesus ing us to reprioritize the consequences himself who identifies us as inheritors of we think we know, in favor of ones that life, not just in some hereafter, but also in are more gracious and more reflective of the “land into which we are going.” So, God’s grace? the consequence of God’s love in Jesus: This discussion of consequences life. That is a very different consequence comes to a head in our reading from than a simple equation, no matter how Preaching Helps

268 we might like to try and fit God into its and to make them into God’s people. neat and defined boundaries. PHS The second reading from 1Timothy is of dubious Pauline authorship. Regard- less of this, the persistence of God was present in the Apostle’s life if the letter Lectionary 24 is his or not, and the pericope that we September 12, 2010 have today—attributed to St. Paul— still can be woven into the sermon to Exodus 32:7–14 teach us valuable lessons about God’s Psalm 51:1-10 persistence. Indeed, Paul was an unlikely 1 Timothy 1:12–17 disciple, engaging in all sorts of activities Luke 15:1–10 to persecute the church (v. 13). Even so, God’s persistence was greater, and in the While last week’s readings were about end, the mercy of God (v. 16) wins. The consequences, this week’s seem to be preacher may wish to enter into some about persistence. All three readings—in discussion in today’s sermon about how some form or another—exhibit a story the persistence of God transforms and where someone is persistent (usually reshapes the individual into conformity God) to get what they want (usually with Jesus, a task that begins at baptism us). The good news for this week is fairly and is brought to perfection when we simple, and blessedly profound: God is die. Paul (if it is Paul?) is clear to state persistent to find us and to bring us into that because of his sinfulness God’s mercy the kingdom. picked him, to display that not even the Our first reading from Exodus, worse transgressions are beyond the reach though fitting into this theme of persis- of God’s grace. How often (and it is more tence, is about the persistence not of God, often than we would think) some think but of Moses. A number of theological that their sinfulness is unforgiveable, that issues are at play here that, if not to be whatever they have done, they are not preached on, should at least be considered. welcome in the household of the church. First, it seems that Moses’ nagging of God 1 Timothy reminds us that this is not produces a result: God’s mind is changed. the case, and that our sin—however This begs the question as to if God can be that is defined—is no match for God’s negotiated with, or if an omnipotent God persistent grace. can have a change of mind? These are all Our Gospel text for today is part of questions to consider, and if the preacher a triptych that is not fully included in the does some sort of lectionary Bible study, appointed verses. The triptych goes from these questions may be worth exploring large to small: lots of sheep, a few coins, with parishioners. Who exactly is the a prodigal son. Because this final parable persistent one in this reading? Answers is not included, the preacher may wish to these questions are not necessarily es- to consider reminding congregations of sential to the sermon, but they should be this tri-story persistence of God. in the background theological thinking Wise preachers will note the “grum- of the preacher. Likewise, it is also worth bling” on the part of the Pharisees that remembering that God indeed is the come to listen to Jesus. Why their anxiety? persistent one, who goes after a rag-tag Can we imagine how upset they might bunch of nomads (v. 13), to be their God have been at the suggestion of a persistent Preaching Helps

269 God? Are there such people in our own that God comes to find us wherever and midst, for whom the persistent and wide whoever we are—even Paul—regardless grace of God signals loss for them? Again, of our pasts. Once done, heaven rejoices because God’s grace is given to others does over us. So, let your rejoicing be loud, and not mean that we get less. beautiful, and reciprocal, as we celebrate Today, the preacher may wish to not only our “found-ness,” but also God’s use the feminine imagery of God that willingness to be the “finder.” PHS is presented in the “parable of the lost coin.” Emphasis on the “rejoicing” of the woman and her friends can, and should, Lectionary 25 turn into a metaphor for the Eucharistic feast in which God rejoices in the lost September 19, 2010 ones who are now found. This rejoic- ing is echoed in the parable of the lost Amos 8:4–7 sheep, and again in the third part of our Psalm 113 triptych that is not included, again with 1 Timothy 2:1–7 increasing strength. As the triptych moves Luke 16:1–13 from general to more specific (sheep to coins to son), the party gets bigger and The lectionary continues its progression bigger (one rejoices, a few rejoice, many through Luke with the parable of the rejoice). In this way, the preacher may “unjust manager,” a story that appears only wish to explore the graces of Eucharistic in Luke’s Gospel. The story is within Jesus’ rejoicing in communities that are in the progression from Galilee to Jerusalem, “in between” of one person rejoicing and and is an anomaly amongst the parables, the final rejoicing (eschatological rejoic- in that it seems to reward dishonesty. The ing). Our communities are, in fact, a “few” machinations of the manager seem to who are rejoicing (the middle category), endear him to people for whom it mat- not the totality of the heavenly banquet. ters: those who owe debts. Even so, the church rejoices; rejoices that The parable lays out two potential God is persistent enough to come and groups of people, the “children of this find us when we thought we were lost. generation,” and the “children of light.” It is endearing that all of heaven Perhaps because God is a realist, and ad- is mobilized in this rejoicing “over one monishes us elsewhere in the Gospels to be sinner who repents.” Normally, when as “shrewd as serpents, as gentle as doves,” we think of heaven, we would imagine the writer of Luke is under no pretense that this “grand central station” of the that often, those who act more shrewdly universe is too busy to be bothered with (or, in the Greek, wickedly) are more clever such mundane accomplishments. Not so, than the church, which is characterized says the writer of Luke, intimating that as being filled with Pollyanna-ish notions God is deeply concerned with the life of of how the world functions. The unjust the ones that are loved (us). manager is, presumably, a member of There are a great many sub-themes of the children of “this generation” who, grace going on today, but the preacher will in turn, acts shrewdly. This still does not want to avoid getting fixated on them at answer the question: why is this parable the expense of the larger “good news.” The an example for us, and where is the good good news is that God loves us so much news in it? Preaching Helps

270 This parable, to be sure, hinges on parable, but wise preachers will always dishonesty. The employer of the manager do that with a caveat: I could be wrong is owed a specific sum that will now and it could be the other way around. not be garnered because the manager is But, if Jesus is in fact the “unjust currying favor with those in debt rather manager,” then it means that he has been than attending to his duties. His plan to dismissed from the service of God (the essentially cheat his boss out of what is employer). Trying to draw exact parallels justly his may be his revenge (employer here will be fruitless; parables exist to sabotage), or it may be realistic: when prove a point, not to be an exact anal- he is expelled from the estate, he will ogy. So, if the point is that our debts are need somewhere to go, and that concern forgiven, is that the good news? trumps his obligations to his employer. Yes, that is good news. This good The place he is going is among those news can also be expanded to the impli- whose debts he has forgiven—and this cation of where the dismissed manager may be the “shrewdness” he exhibits: he is going: to be with us, to be “welcomed makes plans for his future well-being. into our homes” (v. 4). What does it say This reading of owing/forgiving, about God that not only are sins forgiven, earnings/debts and the commercial en- but the one to whom such debts are terprise could, if the preacher is shrewd owed comes, literally, into our homes? (not wicked!) speak to a great many of the Is it possible that this incarnational real- events going on in the current economic ity of the Christ present with us (taking climate, and the expenditures of dignity up Matthian themes) is a greater grace of which Amos speaks. Amos, perhaps than the forgiveness of sins? Again, the the most crabby of all the prophets, calls preacher will need to determine which us to task for “trampling on the needy,” angle is going to work in their particular and “practicing deceit with false balances” community and which grace people need (v. 5). One does not have to look very far to hear. The skillful preacher will weave to see the “false balances” in the likes of both of them together! banking houses, sub-prime mortgages, Finally, this parable is about faithful- and enormous credit-card interest rates, ness, namely, that God is faithful to us. all designed to “trample” on those who The ending of the parable (vv. 10–13) cannot afford it. The preacher may be must not be seen as an admonition to wise—and it is not a very far stretch—to hit people over the head with: “Be faith- work in the events of our own economies ful!” Certainly we are called to that, but into the larger discussion of economy/ the greatest grace of all is that Jesus is work/reward that are present both in the faithful to sinners (us), and thus is faith- parable, and implied by Amos’ words. ful in much (the humankind of which All of the parables are polyvalent, the writer of 1 Timothy refers today in meaning that it may be that the unjust v. 5 of the second reading). Yes, debts manager is Jesus (who forgives our debts), are forgiven. Yes, the Christ comes into or not. It is sometimes helpful for preach- our lives. Yes, God is faithful—and that ers to figure out when reading a parable faithfulness comes to both the “children who they think represents God, and who of this generation,” and “the children of represents us, and then to turn that as- light.” PHS signment in reverse. It will be up to the preacher to explain who is who in this Preaching Helps

271 Lectionary 26 nored by Lutherans, who tend to demand September 26, 2010 that, “God must be gracious!” Yes, God is gracious; God is also free to do as God Amos 6:1a, 4–7 chooses. So, rather than get into a discussion Psalm 146 about what God must do, or is able to 1 Timothy 6:6–19 do, the preacher will do better to focus Luke 16:19–31 on the warning. It seems that the warning is the grace, and that there is still time Our readings today continue with the to get up off our ivory couches and get voice of the prophet Isaiah who, always moving to make the changes that we concerned with issues of economic injus- need to make so that Lazarus can live a tice, pillories the wealthy who “lay on beds life of dignity and worth. This change, of ivory and lounge on their couches” (v. a “work,” is not the grace and is not the 1). Their situation is announced by one center of the Gospel or this day, though word that, if they were paying attention, it is certainly an outgrowth of hearing would signal their doom: “Alas!” Amos’ the Gospel. Rather, the grace is that the words speak to the disaster that will befall kingdom is heralded by “Moses and the them. Essentially, greed will kill them, Prophets,” and is heard in its fullness in and the advantage that they take of others the person of Jesus. We hear the good will bring about their own deaths. Their news of God’s love for all, and we do destruction is brought about by their something about it. creation of an idol: their wealth. Nothing The parish that I serve houses a replaces God, no matter how comfortable homeless shelter five nights a week during the couches may seem! the summer and twice a week during the This reading is a prelude to our winter months. We have had to learn as second reading and the Gospel, both of a community to open our doors to those which have to do with themes of greed who are (literally) lying outside our gates, and compassion. The Lukan parable of in order that we may more fully live into the Rich Man and Lazarus is one of the the announcement that we have heard. most vivid—and also one of the most And when we learned to do this—it is terrifying—in all the gospels. The Lukan still an ongoing process—we also learned account seems to lay out a very clear that the needy whom we served had distinction about reward and punishment names. They had names like “Lazarus,” that extends into eternity. There seems to and “Dave,” and “Joy W.” …just ‘W.’ It be no comfort for the rich man who has, is no accident in this parable that Lazarus as is evident by the parable, spent his life is given a name by God, and that the rich laying on his bed of ivory. man is not. What might this say about Preachers do well to remind their the way that God views the dignity of congregation that God is the God of each person? What might this say about grace and mercy and forgiveness, and at the comforts of wealth that apparently, the same time, that we do not fully un- according to this parable, do not even derstand the economy of how such grace gain you a name in heaven? and forgiveness work. God’s sovereignty Sometimes it is hard to listen to over these issues has been a hallmark of “Moses and the prophets.” It is especially Calvinist theology, but is sometimes ig- difficult when Amos is pointing his steely Preaching Helps

272 gaze right at you. But the prophets an- writer of 1 Timothy reminds us that such nounce the grace of God too: there is time lives of compassion and service—“faith to turn around, time to turn back, time to active in love”—are a “foundation for get up off the couches and to be grieved the future” (v. 19), a participation in the over “the ruin of Joseph.” Such ruins often kingdom of God, and a witness to the are the lives of those who live in poverty power of resurrection. Indeed, this Eas- who cry out to those with more power ter theme ends our parables from Luke, for justice. And in granting the dignity in which the writer warns the rich man that God bestows upon them by their that his brothers will not believe, even if name—their baptismal name—we not “someone rises from the dead.” Well, we only heed the words of the prophets, but do believe that someone rose from the are changed ourselves, being transformed dead—Jesus specifically—and it is for into those who “fight the good fight of that reason that we recognize that others faith” (1 Tim 6:12), which is the eternal (Lazarus and company) carry with them life of dignity to which we are called. The the dignity and worth of God. PHS

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