Gott neu erfahren THE MAGAZINE FOR THE ANNIVERSARY OF THE REFORMATION IN 2017 THE MAGAZINE FOR THE ANNIVERSARY OF THE REFORMATION IN 2017 IN REFORMATION THE OF ANNIVERSARY THE FOR MAGAZINE THE

TRUSTING GOD IN NEW WAYS

4

FOR INTO YOUR“ HANDS I COMMEND MYSELF, MY BODY AND SOUL, AND ALL THINGS. LET YOUR HOLY ANGEL BE WITH ME, THAT THE EVIL FOE MAY HAVE NO POWER OVER„ ME Martin Luther PHOTO: SEBASTIAN ARLT SEBASTIAN PHOTO: CONTENTS FOREWORD

EXPERIENCING GOD THINKING GOD PETITIONING GOD SPEAKING ABOUT GOD CELEBRATING GOD DISCOVERING GOD TRUSTING GOD DEAR READER, IN NEW WAYS IN NEW WAYS IN NEW WAYS IN NEW WAYS IN NEW WAYS IN NEW WAYS IN NEW WAYS 31st October 2017 is the 500th anniversary of the publication of the 19 “THE TIMES ARE OUT 31 A MYSTERY WHICH GROWS 43 HEALING OF MEMORIES 55 JESUS RECOUNTS 65 WHY DO WE CELEBRATE? 75 GATES OF FREEDOM – 85 TRUST AS A FOUNDA- 95 theses, which, as legend has it, Martin Luther nailed to the door of OF JOINT” EVER MORE INTENSE­ Successfully Dealing with PARABLES­ In a Field of Tension WORLD EXHIBITION TION OF CHRISTIAN Wittenberg­ Castle Church. Preconsiderations, Inspi- Distressing Memories The Crisis of Culture and People Feel God ­between Anarchy, Order REFORMATION RESPONSIBILITY­ In previous centuries, Reformation anniversaries have been cele­ the Recollection of the red by Martin Luther BY ROLF BECKER Entering Their Lives and Compulsion With Guests from Across Trusting God means BY EBERHARD JÜNGEL brated in national and denominational isolation. We desire the im­ Reformation 44 WHAT AND HOW WE BY ALBRECHT BY WALTER the Globe taking on Responsibility BY THORSTEN LATZEL 32 HOW HUMANKIND WILL CELEBRATE IN 2017 GRÖZINGER LEIMGRUBER BY THIES GUNDLACH for Creation and for pending anniversary of the Reformation to be marked by openness, our Fellows 20 INDIVIDUALISATION EXPERIENCES­ GOD Steering Committee 56 GODPARENTS OF A 66 CELEBRATING THE 76 GATES INTO THE WORLD freedom and an ecumenical spirit. BY CHRISTOPH OR SECULARISATION? Schleiermacher’s Reformation Anniversary ­EUROPE OF SOLIDARITY FESTIVAL OF FAITH Important Questions In 2017, we not only celebrate 500 years of Reformation, we also MARKSCHIES PLURALISATION! ­Response to Ideas about 2017 The European Roadmap TOGETHER about our Present Times bring to mind the role that the Reformation played in the evolution of God Which Were Preva- Church in the Context of 45 2017 AS A FESTIVAL Links Together 68 Cities An Invitation to Join Are Addressed in the Seven 86 EVERY-DAY-LIFE AS th lent in the Enlightenment modernity. That which emanated from Wittenberg in the 16 century the Present Times OF CHRIST BY JÜRGEN SCHILLING the Celebration Gates of Wittenberg WORSHIP­ BY ARNULF VON SCHELIHA changed Germany, Europe and the world. BY KONRAD MERZYN Praying Together for BY CHRISTINA BY MARGOT The Reformation Discovery­ 57 THE RECIPE OF A 33 THE PROVOCATION THAT Unity With Greater AUS DER AU KÄSSMANN of the “World” as a Since 2009, the impact of a number of Reformation themes have 22 THE EXPERIENCE GOOD STORY WAS KARL BARTH’S Regularity ­Location in which Faith OF GOD To Enjoy Telling Stories 68 CROSS-ROADS IN LIFE 77 YOUNG, PROTESTANT, been traced through a series of thematic years in the Reformation The Starting Point of BY GERHARD FEIGE can Prove itself God as Mystery behind BY THOMAS KLUPP In Occasional Services, INTERNATIONAL ­Decade ­leading up to the anniversary. The trails of the movement reveal Thinking about God BY TRAUGOTT Creation 46 HEALING OF MEMORIES We Share Our Most Schools500reformation that it reached far beyond the Church and is – even to this very day – BY ULRICH H. J. 58 BEHOLD, I AM MAKING JÄHNICHEN BY INGOLF U. The Evangelical Free Significant Life Events and the “Global Protestant KÖRTNER ALL THINGS NEW! influencing society, politics and culture. DALFERTH Churches in Germany BY ISOLDE KARLE Education Network” 88 CHURCH AND MONEY – Meditation on 34 GOD IS KNOWN IN BY PETER JÖRGENSEN BY BIRGIT SENDLER- A CONTRADICTION This EKD Magazine for the Anniversary of the Reformation in 2017, 26 EXPERIENCING GOD Revelation 21:5 70 PROTESTANT AND OUR LOVE FOR OUR KOSCHEL IN TERMS? which is in your hand, and which concludes the series of magazines IN NEW WAYS 47 MARTIN LUTHER BY ALF CHRISTOPHERSEN ­HUMOROUS NEIGHBOURS Social Responsibility and produced during the thematic years of the Reformation Decade, thus A Practical Instruction AND THE JEWS Faith and Humour are 78 FROM THE RIGHTS Only Our Hearts Can 59 REFORMATION TODAY – Financial Investment in Guide for Encounters A Necessary Reminder not Opposites ­ESTABLISHED IN CON­ reflects not only on the Reformation of the past, but it also means to Know God WHERE GROUND- Line with Ethical Principles with God on the Occasion of the BY GISELA MATTHIAE SEQUENCE OF THE provide ideas which prompt future openings. BY HORST GORSKI BREAKING IDEAS ARE BY THOMAS BY CORINNA Reformation Anniversary REFORMATION TO THE FORMED 71 INTERJECTION KATZENMAYER UND In 1517, in opposition to all authorities, Martin Luther ventured to DAHLGRÜN 35 THINKING. GOD. EKD DECLARATION MODEL OF THE FUTURE A Conversation with BY MARTIN LUTHER EKKEHARD THIESLER challenge the then-established ideas about God, faith and the Church. IN NEW WAYS: The Liberal Constitutional 27 THE MYSTICAL 48 FREEDOM TO SIN Michael Mielke of The Academic Way 72 MY REFORMATION Law Concerning Religion 90 LEAVING THE CHURCH He began to think about God, the Bible and religion in new ways. He ­EXPERIENCE OF GOD At Once Righteous and InnoLab BY DIRK EVERS BY MICHAELA LANGE in Germany IN THE CENTRE embarked – as did so many before him – on a quest to find God. IN MEISTER ECKHART’S a Sinner BY HENNING KIENE 37 AS FAR AS I AM CON- BY ATHINA LEXUTT BY HANS ULRICH ANKE OF THE VILLAGE WRITINGS 73 INSPIRATION FOR We mean to pick up this baton and run with it. On the occasion of CERNED, IT IS ENOUGH 61 “I DO NOT BELIEVE IN Speaking about the World The Birth of God in the 50 NEITHER CHURCH A SERMON 80 LUTHER, PAUL, GOD – the Reformation Jubilee in 2017, in an increasingly secular society, God Summer School: In GOD – BUT I MISS HIM” and about God always “Fortress” of the Soul NOR HERETIC Luke 14:17 Discovering the Discoverers himself is to be brought into our conversations. ­Dialogue with Science, Contemporary Literature means speaking also about BY STEFANIE FROST Gottfried Arnold’s “Non- BY CATHARINA in New Ways Church and Society Longs for a God Jesus Christ It would be a wonderful signal for the world if 2017 could be a year partisan History of the UHLMANN BY CHRISTINE GERBER 28 MY REFORMATION BY FRIEDERIKE BY ERNST ÖFFNER BY CHRISTIANE TIETZ Church and of Heretics” of new beginnings towards a greater unity of the churches; if it became BY JOHANNES GOEDICKE 81 ”IT WOULD NOT BE BY KATHARINA 62 MY REFORMATION 91 INTERJECTION clear that we, as churches, want to appropriate the respective assets of GOLDENSTEIN ­HELPFUL IF WE COULD 38 THE REFORMATION AS A GRESCHAT BY JAN VON BY JOHN CALVIN SEE GOD” our traditions to fulfil the one great task to deliver “the message of the 29 INSPIRATION FOR CITIZEN OF THE WORLD CAMPENHAUSEN 51 INTERJECTION Theologising with Children 92 MY REFORMATION free grace of God to all people”, as the Barmer Theological Declaration A SERMON The Appeal of the Refor- BY PHILIP 63 INSPIRATION FOR BY PETRA BY ANTJE M. ERNST th Psalm 78:3–4 mation in Predominantly defines the commission of the Church in its 6 thesis. Whoever lives pas­ MELANCHTHON­­ A SERMON FREUDENBERGER-LÖTZ BY KATHRIN OXEN Non-Christian Societies 93 INSPIRATION FOR sionately within their own tradition has no need to find their identity in Psalm 145:6 BY MARGOT KÄSSMANN 52 MY REFORMATION 82 MY REFORMATION A SERMON dissociation from others. On the contrary, being passionate within one’s BY UWE VETTER BY WOLFGANG BY SUSANNE ERLECKE Psalm 125:1 40 INTERJECTION own tradition can open up a wealth of sources which bring life to others. BÖNISCH BY ANNETTE KURSCHUS BY MARTIN LUTHER 83 INSPIRATION FOR Together, we can discover God in new ways, celebrate Christ and public­ 53 INSPIRATION FOR 41 INSPIRATION FOR A SERMON ly show that there is a message which is stronger than the daily messages A SERMON A SERMON 2 Corinthians 3:18 Psalm 51:3 of violence, destruction and suffering that we receive. Romans 11:33 BY MATTHIAS STORCK BY ALEXANDER DEEG I would like to sincerely thank all the authors and all those who have BY JOHANN HINRICH CLAUSSEN worked on this publication. I hope that this magazine will be met with great interest, in general INTRODUCTION THE REFORM CENTRES OF THE EKD OUTLOOK NOTES MY REFORMATION society as well as in church communities and educational institutions. 2 IN SHORT: THE SIGNIFICANCE OF THE REFORMATION 94 HELPING TO BIRTH CHANGE 98 2017 AND BEYOND 102 EIKON TV-EVENTS 2017 To you, who are currently leafing through these pages, I hope that your IN THE PRESENT AND THE FUTURE The EKD-Centre Mission in the Region Broadening the Outlook TV Films and Documen- People start out on reading of this magazine proves to be inspirational. Please allow your­ BY THIES GUNDLACH BY HANS-HERMANN POMPE to Include the European tary Series for German their way, life is full Dimension of the and International TV- self to be tempted, wherever possible, to bring God, the Bible, faith, the of turnarounds and 95 QUALITY IN WORSHIP SERVICES Reformation Stations on the Reforma- Church and religion, into conversations in new ways. 6 MY REFORMATION surprises, they are The EKD-Centre for Quality BY MICHAEL BÜNKER tion Anniversary 2017 BY JÜRGEN-PETER LESCH challenged and say, Development in Worship Services Cordially Yours this is MY BY FOLKERT FENDLER 100 THE TIME HAS COME TO 104 EVENT INFORMATION THOUGHTS ON THE ANNIVERSARY PROCLAIM OUR THESES Three National Special REFORMATION 96 NEW WAYS TO PREACH OF THE REFORMATION Theses which could Exhibitions, Poster Wittenberg Institute of Preaching ON PAGES ­Influence the World in Exhibition #HereIstand, 8 THE CHRISTIAN FAITH IN AN OPEN SOCIETY and Homiletics 6, 28, 52, 62, New Ways Pop Oratorio Luther BY UDO DI FABIO BY KATHRIN OXEN 72, 82, 92 BY SERGE FORNEROD 105 IMPRINT DR HEINRICH BEDFORD-STROHM 12 THE “RIGHT” KIND OF ANNIVERSARY 97 A PLACE FOR ORIENTATION AND Bishop of the Evangelical Lutheran Church in Bavaria and BY MARTIN HAUGER A SPACE FOR DEVELOPMENT PHOTO: KOLJA WARNECKE/EKD.DE Chairman of the Council of the Evangelical Church in Germany The EKD-Centre for Leadership and 16 MY CONTRIBUTION ON THE REFORMATION Management BY DIARMAID N. J. MACCULLOCH BY PETER BURKOWSKI INTRODUCTION

IN SHORT: THE SIGNIFICANCE OF THE REFOR MATION IN THE PRESENT AND THE FUTURE

In order to deal with present day fears, we need to embark afresh on a quest for God in new ways. The Reformation can provide us with a model for this pursuit BY THIES GUNDLACH­

I. TRADITION AND MUSEIFICATION women have been recognised as being discrimi­ (of conscience) of every Christian, independent of there­by allowing for individual freedom of belief There are several central ideas connected with the natory. However, it is beyond dispute that the all outward circumstances and based solely upon and conscience and ushering in the concept of a re­ anniversary of the Reformation in 2017: educational momentum of the Reformation has, God’s Word, which gave rise to the ideas that are ligiously neutral state. The Reformation churches for generations, been willing not only to take up relevant to our present-day understanding of hu­ have as little cause as the Roman-Catholic Church a) Recent discussion seems to converge on the in­ the academic discourses of each epoch, but even man dignity and human rights. The freedom of to be proud of the emergence of the modern state “ sight that the priesthood of all baptised Christians to initiate and inspire them: The historical-­critical a Christian is not the only source of the modern from their will to mutual destruction. However, THE INNER was not only historically innovative, but that it method of reading Holy Scripture; the religio- concepts of human rights and human dignity, but this unintended consequence of the Reformation FREEDOM, also had – and has – a long-term potential claim philosophical relativisation of Christianity’s ab­ it is certainly an important one. This light should can be perceived as part of the learning history of INDEPENDENT on the present. The modern concepts of partici­ soluteness; the scientific discussion regarding not be placed under a bushel, but rather,­ the dis­ the denominations and allows us to direct other OF ALL OUTWARD pation and democratic participatory processes can the sources of life from the perspective of evolu­ covery of the “insideness”, or interiority of faith, religions or ideologies towards this learning histo­ CIRCUMSTANCES be viewed as the great-grandchildren of the Re­ tionary biology etc. – are all specific features of should be celebrated as an achievement. ry of de-fundamentalisation; and to do so without formation. Connected with this aspect of partici­ ­Reformation theology and Reformation churches. a sense of superiority. AND BASED pation is an understanding of church that is able Without doubt, however, this religion, which is d) We should not disregard those indications which On the whole, however, this rather incomple­ ON GOD’S WORD to distinguish between the office and the person; informed by the Enlightenment, often comes at attribute the evolution of the social fabric of our te examination of the fundamental significance „ one which essentially understands the office as a the cost of a weakened religious fervour; and it society not only to the fundamental insights of of the Reformation for the present time leaves function rather than as consecration. This ap­ is true that an “institution of constant reflection” the Reformation, but also to the “co-evolution of me somewhat perplexed. Whilst it is nevertheless proach, which is certainly compatible with moder­ (Shelsky) shows less appetite for mission than its opponents” (Udo Di Fabio) – as it is referenced possible to trace the historical effects and high­ nity, allows an assembly of believers to be a church some charismatic or Pentecostal movements. in confessional research. As a result of its confron­ light important historical nexuses relating to the DR THIES GUNDLACH, with a pragmatic and functional focus: both in the Nevertheless, the Reformation churches should tation with the Reformation, the Roman Catholic Reformation, I cannot help but have the feeling Vice President of the way that they organise themselves and how they remain true to their calling of an enlightened Church also changed, and, together, both deno­ that I am merely in a good museum: It is interesting EKD Church Office in distinguish between priests and lay people. religion, and should also encourage the younger minations developed a dynamic of differentiation to know that today’s ideas about participation, Hanover, Head of Main evangelical movements to engage in debate with which, despite the suffering it caused, had many education, freedom or the rule of law have im­- Department II “Fields b) Furthermore, along with the Renaissance and the analytical spirit of science. Even religions of notable constructive effects. The irreconcilable portant roots in the Reformation, but so what? of Action in Church its battle cry “ad fontes”, there is currently an the 21st century are best guarded against funda­ truth claims of the confessions and an inability to Perceptions of this kind stir up a sense of respect, ­Ministry and Education”. emphasis on the educational momentum of the mentalism by the Enlightenment. tolerate differing beliefs in a particular territory, led perhaps, in those who are interested in the origins Reformation, which introduced the idea of the to the first European war, which lasted for thirty of the world which surround them; they might mature Christian and placed Scripture firmly in c) The central theological insight of Martin Luther ­years and was waged in extremely vicious cam­ also arouse a sense of gratitude, perhaps, and the the hands of all people – including girls – and the­ – and all Reformers – was their faith in the justifi­ paigns (which very soon followed political laws). impulse to main- reby called for all people to be granted access to cation of the sinner by grace alone; and not by However, it was this war which led to an under­ tain and the ability to read. By contrast with the unequal works of the law. This insight established an idea standing of the state and the constitution, and cherish treatment of women found in some Reformati­ of freedom that was so far-reaching that it was a separation of civil rights from religious rights, these on churches, the Reformation’s interpretation ­capable of influencing the modern history of free­ of baptism can serve as a springboard for dom right up until today. Although modernity’s the stipulation of women having an notion of freedom is markedly different from equal status in church offices; once the Christian understanding of freedom, it all other prejudices against is neither coincidental nor irrelevant that the theological analyses of the Reforma­ tion Day have always focussed on the doc­ trine of the justification of the sinner and the related four/five soli (sola scriptura, sola gratia, sola fide, solus christus, solo verbo) as to­ pics associated with freedom. Today, the inner freedom (of conscience), which was central to the Reformers’ way of thinking, is often viewed with suspicion, as this suspected “inward­ ness” can intimate secrecy. However,

it is precisely the inner freedom PHOTO: TIME./PHOTOCASE

2 3 Introduction

foundations. However, are these impulses capable b) When perusing the relevant literature concer­ d) The existential relevance of the message in 2017 of provoking messages which are applicable for the ning Luther and the Reformation, we discover that can be examined by appropriating a slightly modi­ 21st century? Is any of this relevant to your identity this generation grew up in a very unsettled world fied adage of wisdom in ancient Greek: Show me and mine, today; does any of it help construct a and were involved in churches which were some­ your fears and I will tell you your freedom in faith. self-conception which goes beyond an act of simp­ what hyperactive, both in a spiritual and theological Much of the short-term political agitation which ly commemorating and remembering? sense. The things of God were clearly defined; every triggers reactions marked by narrow-mindedness one in great detail, and the clearly defined structure and anxiety, reflects more fundamental truths: II. THE HIDDENNESS OF GOD AND for the administration of each was just as prescrip­ From the borders which were closed off against THE ASSURANCE OF FAITH tive. For every existential contingency, there was ­refugees to the rise of the deplorable Pegida-AfD So how can I move beyond the respectful remem­ an indulgence, a saint, a side altar or a prayer movements, from the flustered debate about the brance of a Reformation which was once so im­ sequence. When people doubted, when they ex­ state of the education system following the PISA- pressive? How can the anniversary of the Refor­ perienced feelings of meaninglessness and en­ study to the family dramas of present times, all mation become relevant to me? Its cause and countered life’s sorrows, they were consoled with these phenomena seem to point to the fact that language being unfamiliar to many, its message of references to the future. Spirituality was strongly fears are generally instrumentalised rather than justification being largely incomprehensible and ritualistic. The world instilled fear in people – and inter­preted. Of course, there are many justified its framing within a museum-like culture rende­ people were also frightened of God. Even after fears which occupy our generation, be they fears ring it merely a commemorative event, the actual almost a hundred years of queries, doubts and of economic decline, worries about environmental relevance of the Reformation seems to become scepticism had passed, since the death of Jan Hus in disasters, fears of constant acceleration, or those increasingly marginalised. In scrutinising the re­ 1415, the church still continued to react defensively. very elementary, timeless fears concerning love and levancy of the Reformation today, we should not Around 1500, not least on account of the emer­ faithfulness, friendship and fairness. This is not a be too easy on ourselves: It is the central notion of gence of humanism, a profound unease in relation­ superficial phenomenon, a manifestation of “Ger­ the Reformation itself – the doctrine of the sinner to academic activities and (scholastic) theo­logy man-Angst” or suchlike, but rather, these are pro­ who, in faith, is liberated by God alone, by grace had developed. Even though at the time, examples 21st century, they have not as yet diminished. The found fears, as, for example, described by Annette alone, by Jesus Christ alone; which, increasingly of very sincere and wholehearted spirituality could “ existential recollection of the beginnings of the Re­ Pehnt in her “Lexikon der Angst” (Encyclopaedia WE NEED TO rarely, seems to provide a powerful message for be found (cf. observant monasteries), the compe­ formation opens up the possibility of a turnaround of Fear): Fears of silence and stillness, fears of in­ the 21st century. tition between various places of pilgrimage – with THINK ABOUT GOD from fear towards freedom. Since the ­Reformation ner conflict and emptiness, of an in­ability to love their inflationary ostentation of miracles, bizarre IN NEW WAYS. ushered in a new age, in which more and more and subjugation in love. We are not speaking about a) In spiritually uncertain times, our Reformati­ mega events, collection of absurd relics (e.g. “Jesus’ GOD NEEDS TO existential topics are increasingly presented in the ­abolishing fears, but rather about their refinement; on churches can easily fall into a relevance trap nappies”) and ever more eccentric forms of indul­ new light of gracious freedom from anxiety, thin­ in a sense, their baptism, so that they cannot rattle BE REDISCOVERED, and there is a tendency to highlight one’s own gences – indicated a banalisation, commerciali­ king existentially about the Reformation entails us, but so that we can learn from them. relevance in order to counteract a proportional­ sation and trivialisation of spirituality. Shame on CELEBRATED speaking about the reduction of anxiety in the ly growing indifference. One formulates theses the one who thinks he can see a parallel to present AND BROUGHT here-and-now. This reduction of anxiety was – and e) So how do we enter into conversation with our­ about the values which one represents, or about times! Or, if there is some truth in the comparison, INTO THE is – expressed in many of the theological phrases selves and society about these deeper dimensions? the social capital which one provides, or about might our generation, 500 years after the Reforma­ CONVERSATIONS which are used in the doctrine of justification; it The anniversary in 2017 requires and deserves a the charitable activities which one organises tion, find itself once again in a situation similar to OF THIS SOCIETY found entrance into the Reformation’s image of discussion about the relevance of Reformation etc. Although our societies would be severely that of the times prior to the Reformation? IN NEW WAYS humanity and understanding of the world; it made insights for an existential discussion about the damaged if the churches withdrew from these „ its way into hymns which were sung and music existential relevance of Reformation insights. responsibilities, such “diaconisation of relevance” c) Within this context of fear, Martin Luther found which was played; and even today, in counselling How­ever, if, even in the 21st century, the healing can hardly strengthen the faith. For the (useful) the core of his theological endeavour; the answer to and sermons, in rituals and also political positio­ message of a gracious God equates to the re­ functions of a faith are not faith, but rather func­ his quest for a gracious God: he rediscovered God ning, we still hear the sound of the reduction of an­ duction of anxiety, then we have to engage in the tions! Without faith, some meaningful actions as the God who is merciful in Christ. Luther’s spe­ xiety. At its core, this reduction of anxiety follows conversation about God and his goodness in fresh or a plausible gesture may be apparent; but faith cific response to this question strengthened the in­ on from the great liberations which began long ago ways. For God is the only and eternal ­answer to in God, hope in Christ and trust in Holy Scrip­ ner person, setting the soul free from the anxieties with Israel’s exodus from Egypt and which con­ our sinful fear. His presence in us can set us free, ture are lost and only an external shell remains. and narrow-minded way of thinking which was cluded with Christ’s exodus from death. If there is comfort us and lead us out of our fearful cap­ Therefore, looking forward to the acts of remem­ prevalent at the time. Now, a soul no longer dwel­ a message in, with and among all the other Refor­ tivity. However, we need to find new ways, new brance on „31st October 2017“, the question arises led on the prospect of facing a supposedly just, but mation insights which relates to the present times, ­language, new opportunities to experience this as to whether the churches which are influenced in each and every case, a convicting and condem­ then, in my view, it is the following: The entry into message, which is why the basic narrative (the by the Reformation can find their way back to a ning judge, but rather, the soul knew it was before a communion with a gracious God is bound up with meta-­narration) of the anniversary of the Refor­ spiritual presence which is able to clearly reveal merciful and gracious God who shows great kind­ an exodus from fear, in both this and the other mation in 2017 gives the semper reformanda a theo­ the driving force of all their actions. In my view, ness. This turnaround, away from fear, leads me to world; opening up new ways to purposefully ­shape logical interpretation: We need to think about the central challenge for churches in 2017 lies in my core hypothesis with regard to the relevance of the world and take responsibility for it. In other God in new ways. God needs to be re­discovered, developing a spiritual power to convince; one the Reformation both for today and for the future: words: An exodus from fear is bound up with an celebrated and brought into the conversations which answers people’s yearning for God, their The continuity to Reformation times is given by the entrance to God, whereby there is no longer a fear of this society in new ways. It is this ever novel yearning for the holy, for spirituality and for an reality of the human condition, which remains the of the world, nor of death, nor life, neither of ­angels ­quest for God which is the secret of a person who inner life. But how can we, today, give expression same: a person who is caught up in their fears is a nor demons, neither the present nor the future, nor is influenced by the Reformation; the person who to the existential relevance of the insights of the present-day reality. Whilst these fears have become any powers, neither height nor depth, nor anything queries both God and the world, again and again,

Reformation? more temporal and more intramundane within the PHOTO: TIME./PHOTOCASE else in all creation (cf. Romans 8: 38). in order to find God in new ways.

4 5 MY REFORMATION

or me, Reformation is inextricably linked to Martin Luther’s ­translation of the Bible. Admittedly, my first experiences of this F translation involved an illustrated Bible: The “Bibel in Bildern. Darstellungen von Schnorr von Carolsfeld mit begleitendem Texte nach den Worten der heiligen Schrift” (Bible in Pictures, by Schnorr von Carolsefeld). All the images: the heroic protagonists of the Old Testament, the illustrations of stories in the Apocrypha and the New Testament in which Jesus was depicted – at times in a very tender way, and at others, looking decidedly combative – have remained with me, branded on my memory. In my early school years, the texts of the Bible connected themselves with the illustrations drawn by Schnorr von Carolsfeld, and so emerged the image of a strong and powerful God, one who guides the destiny of people and determines what happens to them. I believe that, by this time, it had already become clear to me that this God was a God who was mysterious, a God who was at times unpredictable, but who was certainly not merely a “dear God”. This was quite challenging, and this is precisely the point I would like to make about “my” Reformation. With his translation of the Bible, ­Martin Luther challenged people. It was important to him that the whole Bible was published in German and could be read. In his Fore- word to his translation of the Pentateuch, in 1523, he wrote: “­There are some who have a small opinion of the Old Testament . . . but Christ says, ‘Search in the Scriptures, for they give testimony of me’ John 5[:39]”; (WA DB 8, 10.1–9.16–20). Luther reads the Old Testament through the lens of the New Testa- ment. For him, the whole of the Holy Scriptures become accessible through Christ and point to Christ. For Luther, it is perfectly clear that the Messiah promised in the Old Testament is the proclaimed Christ. This is not the place to discuss this hermeneutical approach. For me, it is important that the sola scriptura of the Reformation applies to the Old as well as to the New Testament, and also to the Apocrypha. In his translation, what is important to Luther becomes obvious: for example,­ in his foreword to the 1528 edition of the Psalms, he chooses to steer clear of the wide-spread legends of the saints, the usual stories­ of their lives and the sufferings recounted of them. The “­exempel bucher und hiſtorien” (books of examples and stories) had led to a situation­ in which the Psalms had been neglected and “ynn . . . finſternis lag” (lay in such darkness) (WA DB 10/1, 98.6–8). Through Luther’s translation, the Bible regained its signficance. The legends and stories, which for a long time had been all that was well- known about the Christian faith, gradually disappeared and through his translation of the Bible, Luther challenged people to engage with the awkward, uncomfortable and problematic traditions of Christianity. For me, this is an important aspect of the Reformation. It challenges the believer, as much as the unbeliever, to engage with the multi-­ faceted and difficult foundations of the Christian faith. Nothing is to be hidden, nothing is to be kept from people’s knowledge nor is it to be made agreeable for the sake of pleasing people. Reformation ­challenges us to personally engage with the roots of faith. BY JÜRGEN-PETER LESCH PHOTO: SEBASTIAN ARLT SEBASTIAN PHOTO:

6 7 7 Thoughts on the Anniversary of the Reformation

the great awakening movement of the 12th centu­ chal change; rather, it was already the reaction to ry, in which a faction of the Franciscan movement such a development. The unity of the Church as a THE CHRISTIAN FAITH spoke out against the hierarchical institutional guarantor of the unity and transcendental identi­ church with its power and splendour and called ty of medieval Christendom, which had been the for a realm of humility and poverty in line with focus of church councils and political pressions, IN AN OPEN SOCIETY ­monastic ideals. Many have said that, even today, disappeared. The legislative monopoly, which within the Catholic church, the lingering sound of hitherto had been claimed by the popes, was now The Reformation can be seen as the starting point of a modern state which protects human this movement can still be heard. contested by forces within the church as well as If one follows the impressive hypothesis which by ambitious princes. dignity. However, our system of values which henceforth emerged needs to be continually developed was formulated by Harold J. Berman about the When Martin Luther published his theses, he ­further: In so doing, we can learn from the history of the Reformation1 BY UDO DI FABIO ­papal revolution and the influence of the move­ was – at least ostensibly – concerned about a theo­ ment of Cluny, it can be seen that the institu­tional logical outrage: that of the sale of indulgences church, in particular, was the force behind the alongside the viewpoint of the Roman Church, years after the Reformation, ­opportunity to find ways to God and to an under­ ­evolution of the modern state, in which there is a which considered this practice to be within her which was an epochal event, standing of oneself, but also open up a new, pre­ co-evolution of state and religion. Since it had once rights. The issue of indulgences, however, grew to 500 the anniversary is an oppor­ viously unimagined, contingency. And here begins been a state church and remained so in the Eastern become an issue of principle about the relation bet­ tunity for society to interpret and define itself. a life-and-death struggle for the correct interpreta­ half of the Empire up to the beginnings of the mo­ ween the Church and the state. The Reformer, who, It is for this reason that I would like to use this tion of Scripture. New life-worlds developed which dern era, the institutional church had not forgotten without the backdrop of the early modern state and occasion to talk about the dialectics of the modern connected the economic, political and every-day the structures of the late Roman state. the favour accorded by several princes of the realm, era within the spirit of the Reformation. […] life of society with a particular doctrine of faith. At the time of the Reformation, the Roman would not have stood a chance against the church’s In terms of its significance in affectingchange, ­ However, these new experiences of communion ­institutional church had the intention of being a central power, had to provide an answer as to the regarding the worldview prevalent within the also gave rise to a trenchant drawing of boundaries, universal church precisely by maintaining its struc­ right place of the authorities and the legal order re­ PROF DR DR UDO societies of its time and incorporating people’s self- exclusion, intolerance and violence. ture, which had evolved in late Antiquity. However, presented by them. One can surely regard Martin DI FABIO, Professor perception and their forms of communication, the The revolution of the Reformation, which it came into conflict with a new idealism, which Luther as a historical figure between the ages, even of Public Law / Reformation follows closely behind – or is even on spread across Europe, shaped several national- also had a claim to universality on account of its in­ if his Reformation was, in many respects, perhaps Constitutional Law at a par with – the following three developments of cultural forms and radiated across the Atlantic tellectual depth and which supported the particula­ still influenced by the Middle Ages in regard to the Rhenish Friedrich- history: the humanism of the Upper Italian Re­ to North America and the world, set in motion rism of the new state formation. Here, too, we find its ideas of restoration and view of the Church. Wilhelm-University of Bonn. Between 1999 naissance; the evolution of the printing press with a dynamic, without which even the value system the dialectics of the modern era between universa­ His central teaching however, concerning the two and 2011, he was a its movable type; and the development of overseas of our constitution would simply not be com­ lism and particularism. In Roman Christian Euro­ kingdoms, set in motion the development from the member of the Second trade. In reflecting on these events of the 16th and prehensible. The medieval fiction of a universal pe, it was precisely the affinity to this world and to mindscape of the medieval Investiture Controversy Senate of the Federal 17th centuries in Europe, one is also able to per­ Christian community of faith painted a harmo­ “ the sphere of power which provoked inner-church to the separation of state and Church of the mo­ Constitutional Court LUTHER WAS ceive a new era of violent upheaval, profound in­ nious image of the world, granting the Catholic opposition, throughout almost all of the Middle dern era, thereby laying the foundations of another and in 2014, he was security and religious wars. The new epoch was not Church a monopoly of interpretation; whilst the ADAMANT THAT HE Ages, and continually placed the battle against he­ ambivalence prevalent in the modern era. elected to be the a step into a fresh sense of harmony, but rather – reality often looked quite different. DID NOT MEAN retics on the agenda. It was the thriving cities – with Chairman of the EKD‘s Academic Advisory even where it attempted to lead humankind out of In contrast, the modern era began with a foun­ TO CONTRIBUTE TO Ghent and Bruges leading the way in Flanders, and uther was adamant that he did not mean Council for the 500- its self-imposed immaturity by means of rationa­ dation of universal values; whether those of Eras­ THE DEVELOPMENT Florence, Venice and Genoa in Italy – that devised to contribute to the development of a se­ year anniversary lism, rational law, and later the Enlightenment – it mus of Rotterdam, those of humanism, or else ­those OF A SECULAR the legislation which defined the legal subjectivity cular legal system, and yet, this is what, of the Reformation was deeply troubled by inner conflict. An ­adequate of Martin Luther and of the Reformation. These LEGAL SYSTEM of the natural person and later a legal entity, and objectively, he did do. In God’s Kingdom, “Luther 2017”. comprehension of the modern era can only be latter values first ventured into a phase of trenchant first developed private law as business law. graceL and mercy are to prevail, whilst in the secu­ AND YET, THIS IS, grasped if one does not recount it one-dimensio­ dissociation and the breakup of unity; even though OBJECTIVELY, From the 13th century onwards, the princes lar kingdom of his time, punishment and solem­ nally – nor linearly, as a continuously progressing the harmony of a new world, founded on freedom, pushed for a form of public peace which was nity reigned. Accordingly, a proposal was made WHAT HE DID unfolding of theological history – but rather, it can is inherent in those universal values. This is what ­guaranteed by themselves and thus promoted a that the Pope lay to rest his claim to sovereignty only be fully understood when viewed as a process we also speak about today, when we discuss the va­ „ tendency towards state monopoly based on legi­ over the world. This was a suggestion which the of constructive ambivalences and contradictions; lue system of the constitution; the value system of a timate violence; and thereby an idea of legitimate princes of the modern age – who were aspiring to in short: as dialectic. pluralist society, which finds its unity in a particular territorial sovereignity; thus calling for […] states. sovereignty – were happy to embrace, but which, […] If it had not been for the particularisa­tion image of humankind, the world and freedom. In the divine law, the Christian Middle Ages saw ultimately, pointed to a new, territorial fusion of the princely rule in the Holy Roman Empire, It is therefore no coincidence that the huma­ a standard for the new and secular law develo­ between state and Church, and thus sealed the Luther would hardly have survived his rebellion nism of the Renaissance, which developed in the ping with great self-confidence, just as we, today, deal regarding the system of states in the modern against the Pope; it was owing to the new territorial­ 15th century, is the founding date of the modern base the constitution on ordinary law. Along with era. That Luther preached respect for authorities sovereigns and territorial borders that he was of­ era; for in this, the focus returned to the individual, the idea of natural law, which was developed by whilst declaring disobedience to Rome, can only fered protection in Wartburg Castle. to the legal personality, to the freedom to develop ­Thomas Aquinas who regarded it as being re­ be explained through the lens of the doctrine of In the history of thought, the Reformation and to the dignitas humana. Anyone who is looking vealed within creation, came the scope for secular the two kingdoms – or so it would seem to me from stands for the dialectics of the modern era. When for origins or forces of co-evolution between the adaption and the creation of standards. my secular perspective of constitu­tional history.­ combined, a universally-founded insight into the world and spirit, will find them at work in abun­ The Reformation itself only occurred after From the motivation of theological engage­ment freedom of faith and conscience and the egalita­ dance in the sphere of religion which was initial­ a fairly lengthy period of confusion, disasters, and theological fervour, here is a man promoting rian struggle against the organised clerical rule of ly dominant. The High and Late Middle Ages saw wars, dilapidation and hysteria. The Reformation the decoupling of religion and state as much as

the old church and its clergy, produce not only an many such quests, such as that which took place in PHOTO: MACIEJ NOSKOWSKI/ISTOCKPHOTO was not the reason for the insecurities of the epo­ he is advocating their new structural union within

1 Excerpt taken from the presentation given by Prof Dr Dr Udo Di Fabio on the main topic of the second session of the 8 12th EKD Synod, which met between 4th and 11th November 2015 in Bremen. 9 Thoughts on the Anniversary of the Reformation

the modern age. With the greater under­standing – at least according to expectations – reached no evolution of state and religion, of state and faith, of In the co-evolution of a reasonable social order, which comes with hindisght, this can only be further than the surface of the faith. secular law and faith, would be torn apart. which relies upon the dignitas humana of every under­stood as the co-evolution of something­ At the same time, however, the new territorial Let us not leave the state on its own. It needs single person, regardless of their faith, gender, ori- which is both categorically separate, and, at the lords not only had to come to terms with the in- faith – at the very least – as a horizon. It needs faith gin, or any other marginalising features of human same time, closely interconnected. Here is a piece calculabilities of the faith’s own dynamics towards as a challenge. One could even say that faith needs existence, these are the powers which are valid. of modern dialectics arising from the spirit of the the freedom of faith, they also had to handle the a modern state; one which is founded upon shared, At the same time, however, we must also un- revolution. This is also a bit of modern dialectics new form of church organisation, even if their universal values, such as the Basic Law. This is not a derstand the particularity of the world order as a arising from the spirit of revolution. first attempt was to control it and – to a degree – plea for a state church, but quite the contrary: It is a constructive element. Today, one effect of people State and Church are separated, as stipulated they even succeeded in so doing. Ultimately, the plea for the separation of the state and the Church. setting out to seek their fortune, or protection, in by our constitution. Every sphere has its own terri­ Reformation, in its dialectic ambivalence, did not In our understanding, it is important to see that other nations, is essentially the loss of statehood tory to govern and shape, and each is respected by massively advance the democratisation of society churches are not political actors, but that they irri- amongst the neighbours of the European Union. the other. In a religious and ideological respect, the in a linear and unbroken way from the outset. In tate the political process, they speak into the poli- This loss of statehood means that the protection state is neutral. This particular neutrality however, its beginning, the egalitarian consequences which tical process and comment on topics. They stand of human dignity and human rights has no prac- imposed by the constitution, is not a simple indif- were drawn up were far from achieving a tolerance today, as they have done for 500 years, for a part tical relevance. States are necessary in order for ference – a turning away and a closing down – but towards unbelievers and dissenters. Luther’s later – of civil society which has a special, ideational foun- the universal substance of the human rights to be rather, it allows for a benevolent form of neutrali- and for our eyes unspeakable – writings concerning dation: which is that of faith, that of the Christian protected. We need actors who are able to do this. ty, even suggesting this neutrality to the state. The the Jews were penned by a Reformer, who, possibly message, and that of the Holy Scriptures. We need reliable institutions which do this. state, advocated by constitutional law, recognises increasingly fearful in his old age, wanted to know This is why we continue with the ambivalence – for historical and systematic reasons – a specific that his teachings were being guarded against the owever, it also follows that, if the dialec- of the modern age and try not to dissolve either corporateness that is regulated by public law. Thus, loss of identity. Tolerance did not originate direct- tics are not to be dissolved, a de-Chris- one side, or the other. It is always possible to de- the federal republic state and the federal states are ly from the Reformation, but rather developed out tianisation of society would be a risk to differentiate and simplify, to provide a simple ex- “ LET US NOT even able to support religious communities, pro- of the experience of destruction; and tolerance al- the society, and that a disestablishment of planation of the world, however, even in a consi- vided that the states respect the requirement of ways remains fragile until this day. The dialectics H our present-day reality would also be a danger. It has dered form, it cannot be what we really want. […] LEAVE THE STATE neutrality and the principle of equality. Therefore, of ­definable identity formation in a faith commu- taken an incredibly long period of time – from the It is important to consider society from the ON ITS OWN. benevolent neutrality emphasises the formation nity and the respect of every other person as God’s governing structures of the early modern age, and perspective of the spirit of the Reformation, from IT NEEDS FAITH – of a special relationship between the two separate creature with the exact same dignitas was the dri- later the absolutism of modern times – for the open, the perspective of new beginnings, from the per- AT THE VERY spheres, as separation does not mean the sectio- ving force behind its development, but yet it also civilised, constitutional state to emerge. Today’s spective of a new movement towards the modern LEAST – AS ning of all social and co-operative relationships ­threatened to tear apart the entire modern age. This state is willing to integrate others and is focussed on age; and not to whitewash or harmonise it as a li- A HORIZON in the same way that it does in laicism. This is a conclusion can be deduced from an interpretation the safeguarding of peace, as typified by our Basic near undertaking towards the goal of freedom. If „ ­piece of dialectics of the modern age. One needs to of the overheated nationalism of the 19th and 20th Law. It is an open-minded constitution, which still one conceives of it, precisely within this dialectic understand the relationship between religion and century as a community principle of, on the one sets specific structural principles as invariants, and – even within the disjointedness of the modern politics in the constitutional state as being simi- hand, building culture and democracy, and on the guarantees them forever through the eternity clause. age – it will not only speak to us today, from half lar; one which has many requirements and which other, as a motor for the destruction of civilisation. The constitutional state, the parliamentary de- a century ago, with an appropriateness for our always remains in tension so as to guard against mocracy, the promise of the welfare state – which times, but explain, in very relevant ways, our pre- any tendencies of a sheer dedifferentiation, which o what can we learn from an analysis of is grounded in the Basic Law and federal principles sent era and give us a vision for the future. would entail the loss of the separate spheres. This the Reformation as one of the formative as it is in human dignity – form the basic principles I would hope that our commemoration of the may take place in very subtle ways, for example, elements of an ambivalent-dialectic mo- of our constitutional order and are exempt from Reformation shows us one thing: That, since the when either politics usurps religious morals, or dern age? The ambivalence of the modern man’s command. This is why a considered way of age of Antiquity lasted a thousand years, as did the else when religion begins to compete with the po- S age generates tension and, at the same time, both dealing with the problems of our times involves Middle Ages, we are approaching half-time in the litical system as a formative, policy-shaping power. tremendously positive and tremendously destruc- reflecting simultaneously upon the universal, hu- universal unfolding of the dignity of the human This self-restriction to consider only issues of tive powers. In the undertaking that is the modern manitarian imperative and the order of the consti- person and their free development, set against the faith, which is demanded of a secularised Church era and, so I believe, also during the time of the tutional states. We cannot play one off against the background of a transcendental concept of faith. by the Reformation, and its insistence on freedom Reformation, it was important to advance the other. We cannot close and shut down borders for Making this clear once again is important for of conscience, have secular and legal consequences, ethical civilisation of these powers. Developing a the sake of the state and its institutions. Neither our society when it comes to opening up its bor- whether or not it was Luther’s direct intention. considered way of dealing with contradictions and can we simply wrench them open for the sake of ders and when it accepts the risk which is involved When Luther demonstrated this to the Pope, his with “the other” provides guidance even today, a humane imperative. Both would be a departure in other religions making their home on European example caught on and provided a model for the that is the leading melody for the 21st century. from the dialectics of modern times. We must in- soil, be they first-time or returning settlers. Reflec- evolution of individual freedom of conscience and This is why faith, even today, has great signifi- stead reflect on ways which include both aspects. ting once again on the unfurling of human ­dignity faith, which has, ever since, been available to put cance. I believe that presently, we risk a degree of Justice is not instantaneously available from as it relates to faith means that, though we have before the authorities as a human right. Here, too, dedifferentiation if, for example, when following a the hand of someone – not even from the hand of occasion to fear cultural fragmentation, we need one recognises the dialectics of the modern era. linear narrative, secularisation is regarded as an un- someone close to us, but rather, it is ­administered not accept it fatalistically as our destiny. Making On a course of further differentiation, both during­ stoppable process. Secularisation in this sense does by institutions in the public sphere. It is the in- our system of values clear, ladies and gentlemen, and after the Reformation, religion emphasised not refer to the historical secularisation at the end stitutions of the state, under the rule of law, will provide a foundation for our society. Margot the difference between the temporal and ulterior of the Holy Roman Empire, but rather the seculari- which safeguard justice. It is the institutions of Käßmann was quite right when she said: “One fears world, and, following the separation of Church sation of society as a process of de-Christianisation. parliamentary democracy which safeguard self-­ full mosques if one looks at our empty churches.” and state, was thus able to submit to state rule, If this narrative is correct, then there is a real danger governance. This is why we as Christians also need By the same token, if we have full churches, our fear

­since the state’s claim to organisational monopoly of a de-Christianisation of society, in which the co- PHOTO: MACIEJ NOSKOWSKI/ISTOCKPHOTO to recognise these institutions for what they are. will diminish and our trust in God will grow.

10 11 Thoughts on the Anniversary of the Reformation

Decade, which was then adopted by the then Chair- postmodern phenomenon. The golden Bible refers man of the EKD Council, Wolfgang Huber. The to both Luther’s translation of the Bible and also Luther Decade was an event held jointly by the state the famous statue of Luther in Wittenberg, which and the Church. In 2009, a decision of the German – in its plastic form – has been taken off its base. Federal Parliament determined that, amidst all The figure can be said to be a bricolage; a com- the historical occasions of Europe that had been bination of several components of the Playmobil informed­ by Christianity, the Reformation was a product range which are already in existence, in- central event. The thematic years provided impor- cluding the black cloak of Darth Vader. Playmobil tant cues, defined points of reference and marked models are somewhat robust and, even when he is out fields in which the Church and state, politics moulded out of plastic, the Reformer is not easy and economy, cultural institutions and civil socie- to break! However, the fact that Luther even exists ty would and could encounter one another; high- as a figurine demonstrates that, in addition to the lighting where there was co-operation and – in the moralising and patronising approach of previous best case scenarios – where there was potential for jubilees, in 2017 there is another danger: that of mutual enrichment. It is this kind of breadth which flippant treatment of the topic; of infantilising should also characterise the year of 2017. ­history so as to make it play-material.

Can one learn from previous jubilees? The figure is sold by the Nuremberg Tourist In- The staging of events during previous jubilee cele- formation Centre and the Federal German Parlia- brations often reveals more about the present than ment spoke of the Reformation jubilee as being a the Reformation of the 16th century. From the na- tourist event. Is this not a further trivialisation? tionalisation and heroisation of Luther in the 19th Even in 1300, it was important to attract as many century to the nationalistic misrepresentation of pilgrims as possible to Rome. The jubilee, as a tou- the Reformer by the “German Christians” move- rist event, has its charms. A journey to Wittenberg, ment; today, all these distortions fill us with shame. Strasbourg or Geneva – to name but a few of the In 1983, celebrations of the 500th birthday of locations of the Reformation – is a journey into the Martin Luther were conducted in each of the two past. In such locations, one encounters a ­history German states, and both were greatly influenced that is a part of our present and one which shapes by their competitive claims of ownership. In 1983, our cities. This transformation is both a literal and the GDR got into a veritable “jubilee trap” (Wolf- figurative one, and history has not only shaped gang Flügel) with its two-pronged strategy to cele- physical cityscapes but also ideas, mentalities, THE “RIGHT” KIND brate both Luther’s 500th birthday and the 100th ­attitudes, cultural accomplishments, civil successes anniversary of Karl Marx’ death. The people of or ecclesial achievements. One can see how an the GDR scoffed: “Luther is celebrating his 500th, ­historic legacy can change with some aspects being OF ANNIVERSARY and Marx has been dead for 100 years.” Today, our destroyed or lost, whilst others are reconstructed, understanding is less influenced by the premise complemented, restored or drawn into new con- of two contrasting ideological systems than it is texts. Things not only change in their substance, by the conditions set by a culture of pluralism, in but also in their meaning and function. 500 years of Reformation. How should the Evangelical Church which an exclusive prerogative of interpretation has become questionable. In 2003, according to celebrate this anniversary? BY MARTIN HAUGER The Reformation took place in other places out- the ranking of the ZDF-show “Unsere Besten – Die side of Wittenberg. What are the implications größten Deutschen” (The Best of us – The greatest for the jubilee? rom the very beginning, we argued about Holy Year by Pope Boniface VIII. These events ulti- Germans), Luther and Marx came in second and To begin with, the main focusses were Wittenberg, how to mark 2017 in “the right way”: mately revolved around a ­yearning for salvation, but third, behind Adenauer who took first place. Luther and the posting of the theses. The focus on Whether we should celebrate or commemo- they also involved the key questions­ of life, namely one person, one place and one date is due to the rate the occasion, as a festival of Luther or as those around a meaningful existence, self-assurance As a Playmobil figure, Luther became a sales hit. significance of Luther himself, but such a centrali- F an event involving all Protestant churches; whether and the desire to enrich one’s own existence with How does this fit with the bigger picture? sation is not without its problems. In Switzerland, we should focus on the Evangelical churches or on stories, as the historian Valentin Groebner once Luther in miniature is the top-selling Playmobil a criticism was voiced that by designating 2017 as an ecumenical perspective, whether we should exa- phrased it in an interview.1 figure of all times. This is not the first time Luther a festival year, the Calvin year of 2009 would be REV DR MARTIN HAUGER, mine the situation in Germany or across the world; has been popularised in such a way: In 2010, ar- rendered a mere Apéro (aperitif), and would leave Senior Member of the 1 and whether we should concentrate on the churches One of the accusations levelled at the Church in “Jubiläen sind tist Ottmar Hörl created 800 Luther dwarves and no room to celebrate the Zwingli jubilee in 2019. EKD Church Office and or include the state, and so forth. As part of the regards to the celebrations of 2017 is: The Church Legitimations­ erected them in Wittenberg. That it was not the A turning point came in the form of the interna- Secretary for Faith maschinen” (jubilees ­dialogue, we also discussed territorial claims and in- is celebrating itself! larger-than-life, hammer-wielding German Luther tional conference of the EKD and the Federation and Dialogue in the are a legitimation terpretational sovereignty. Originally, jubilees had a The Reformation however was – and the anniver­ of the 19th century who was being celebrated, but of Swiss Protestant churches (SEK) in Zurich, in EKD Church Office. ­machine). ­Interview religious character: their roots reach back into the sary is – an occasion involving the whole of ­society. with Valentin rather, a diminutive, quill-brandishing one, can 2013. Here, the perspectives of the German and Old Testament with the year of jubilee, and, in 1300, In 2007, the then Governor of Saxony-Anhalt, ­Groebner in the taz be seen as a critique of the monumental pathos Swiss churches were joined by the voices of the

they were an integral part of the intro­duction of the Wolfgang Böhmer, devised the idea of the Luther newspaper, 7.5.2015 RIENERMANN LISA PHOTO: of previous jubilees. Luther as a plastic figure is a Anglican Church, churches from Scandinavia,

12 13 Thoughts on the Anniversary of the Reformation

Luther’s anti-Jewish ­diatribe of 1543 has always > representatives of the free also been used and Middle Ages is modified, as is wards the Jews. In 2014, the Academic Advisory and monopolising constructs of continuity. It re­ churches and also by young abused by those who are the Catholic image of Luther. Council published an informative guide which mains a source of controversy as to whether there churches from Asia. Rowan Therefore, a definition of the examined the relationship between the conflic­ are confessional differences amongst the cultural racist . . . anti-Semitic. . . . Williams, for example, the continuities may well open up ting statements made by Luther in 1523 and 1543 effects. Most historians today hold the opinion former Archbishop of Canter­ After 1945, [the Evangelical an opportunity for ecumeni­ in response to the question as to how to treat the that the three main denominations each con­ bury, attempted to determine Church] began to tread cal dialogue. The question­ of Jews. In 2014, the Synod of the EKHN was the tributed equally to the formation of modernity. On the journey towards a “Protestant” identity through the disastrous path of church unity remains difficult, first to approve a declaration. In June 2015, the By way of contrast, Professor of Church History the Reformation jubilee, a critical analysis of American anti-­Judaism. . . . It is not however, as the ability to deter­ Evangelical Academy in Berlin and the Educa­ Christoph Strohm, in Heidelberg, points out that should the EKD forget fundamentalism and Europe’s possible to have a mine the relationship between tion Department of the Central Council of Jews there is productive power in confessional com­ Luther’s writings of Protestant liberalism. Jong Hwa Reformation anniversary legitimate diversity and visible conducted a conference around the key topic: the petition – a factor which had previously received Not only did the Park of the Presbyterian Church unity is as controversial as it ever Jewish perspectives of Martin Luther. The discus­ little attention. 1523 and the centuries of whereby, despite all Reformation fundamentally in South Korea brought to has been; – one cannot simply sion succeeded in shining a light on many points The same question is raised again, though in a tradition which have the joy concerning the the table the perspective of a regard the Reformation as be­ and continuities concerning Luther’s view regar­ different form – if one does not approach it from change Church and theo- been guided by them, achievements of the “young” minority church in a longing to the paradigm of the ding the Jews became clearer. For the Reformer, the historical angle of the evolution of moder­nity, ­logy, the Protestantism given that, in their time, multi-religious context. In Zu­ Reformation, its dark sides schism, but must also see it as a Jews were obdurate and subject to God’s wrath. but rather from the perspective of the significance which emerged from it – they were so remarkable? rich, it became evident that will not be addressed. development on the way towards His enmity towards the Jews coloured central of the Reformation for the present times. The and is beholden to it – When it comes to the the Reformation is an event of “reconciled difference”. In 2017, points of his theology, such as the distinction bet­ EKD-Synod in Bremen commented on this in a has shaped the entirety of politics of remembrance, world-ranking status and that an important milestone can be ween the law and the gospel, for example, as well declaration: “Frei und engagiert – in Christus. Margot Käßmann, private and public life; 2017 was to be more than a Lu­ ­reached in Evangelical-Catholic as the promise and its fulfilment and Luther’s un­ Christlicher Glaube in offener Gesellschaft” (Free it seems as though the “Die dunkle Seite der Reformation” and that applies to social Evangelical Church is ther anniversary. (The Dark Side of the Reformation), relations, if we manage to suc­ derstanding of the Old Testament. Finally, whilst and Involved – in Christ. The Christian Faith in 4 structures and economic FAZ on 30. 3. 2013 ceed in celebrating to­gether un­ it is clear that while there is no simple line of cau­ an Open Society). renouncing its own action, cultural patterns of der the banner of ecumenical sality leading from Luther to Hitler, the invoking history, and the EKD is In Zurich, Kurt Kardinal Koch spoke of the failure of the Reformation.2 What agreement, without losing sight of the historical of Luther’s statements as a legitimisation of ho­ So what is to be celebrated in 2017? perception and mentalities, about to aid the national implications does this have for an ecumenical losses caused by the Reformation. Connecting a stility towards Jews cannot simply be denounced Although there is no single answer as to the “right” legal conceptions, socialists’ scheme to a Reformation jubilee? “festival of Christ” with the process of “Healing of as a “misrepresentation”. In 2015, the Synod of kind of commemoration, we cannot relinquish academic concepts and late victory. Koch referred to the greater scope of the term “re­ Memories” would be a step in this direction. the EKD in Bremen distanced itself from Luther’s the responsibility of asking questions about the artistic expressive forms. form” as compared to the term “Reformation”. His ­hostility towards the Jews in a declaration (printed appropriate form and shape of the Reformation polarising description of some medieval reform There is a history of hurt not only in relation in this magazine, pages 47–48), of which the public anniversary. The turning point afforded by the Johannes Wallmann, Perspektiven für das “Die Evangelische Kirche movements as being wholly positive is somewhat to Catholicism, but also in relation to Judaism. should also be reminded during the jubilee year. 500 years seems to be somewhat arbitrary; Wolf­ Reformationsjubiläum 2017 ­verleugnet ihre Geschichte” problematic and his only reference to the Refor­ What place does this have in 2017? gang Flügel spoke of the “pressure of the round (Perspectives for the Reformation (The Evangelical Church mation focusses on its failure, which is said to In 2012, a recommendation was voiced at the Sy­ What are the cultural effects of the Reformation? number”. 31. 10. 2017 is a symbolic date which one Anniversary in 2017) is Denying its History), have led to a schism within the Church. It is true nod of the EKD that, in the thematic year of “Re­ The effects of the Reformation on the modern cannot simply ignore. Thies Gundlach explained FAZ on 31. 10. 2013 that the renewal of the Reformation needs to be formation and Tolerance”, the Evangelical Church age have been carefully examined ever since the this in a very vivid manner: He said that it is like ­described within its historical context of the inno­ should publicly distance itself from Luther’s studies by Max Weber and Ernst Troeltsch were the 100,000-kilometre-point on a car’s tacho­ vations and traditions of the late Middle Ages. In pronouncements against the Jews. This led to an first produced. Troeltsch held the opinion that the meter. Whilst, in reality, the first kilometre after the

so doing, the traditional Evangelical view of the intense public debate about Luther’s hostility to­ PHOTO: NIKADA/ISTOCKPHOTO Reformation only contributed to the evolution of 100,000 mark is no different to the last kilometre the modern age in an indirect way, through the before the delimiter, on reaching this ­indicator, form of Neo-Protestantism; and that this occur­ one begins to think about the car, about the many 2 “Reformationsgedenken red rather unintentionally and in co-operation journeys which it has made, about the dangerous in ökumenischer Sicht” with other forces.3 The “Perspektiven für das Re­ ­situations it has been through and how much (commemoration of the Re­ formationsjubiläum 2017” (2010; Perspectives for ­longer it will function. To take advantage of the op­ formation from an ecumenical perspective), in: 500 Jahre the Reformation Jubilee 2017), produced by the portunity which is provided by the anniversary, will Reformation:­ Bedeutung Academic Advisory Council of the EKD for the involve invoking the diverse perspectives and hori­ und Herausforderungen. Reformation Jubilee, was an attempt to outline zons – as was done during the thematic years of the Zürich 2014, p. 350 the cultural effects of the Reformation. With great Luther Decade, and, at the same time, ­picking up the self-confidence, the authors emphasise the signi­ Reformation’s quest for God and the fundamental 3 Ernst Troeltsch, Die Bedeutung ficance of the Reformation for a tolerant, ­liberal question about God – and pursuing them afresh. des Protestantismus für die and democratic society. In 2014, the Chairman of In so doing, the Evangelical Church would not only ­Entstehung der modernen Welt the Academic Advisory Council, Udo Di Fabio, af­ be acting in a manner that was entirely true to it­ (The Significance of Protestantism firmed the significance of the Reformation for the self, but would also be making a contribution to a for the Evolution of the central ideas of the modern more humane society. It is Modern World), 1911. THEMEN UND DEBATTEN p.14 age (FAZ, 22. 04. 2014; see our hope that, in this way, also his contribution in this “ some­thing of the incredi­ THAT SOMETHING OF 4 Website in German: magazine, pages 8–11). He ble dynamism and breadth THE INCREDIBLE DYNAMISM www.ekd.de/synode2015_ ­means to develop an ade­ of the Reformation’s new AND BREADTH OF THE bremen/beschluesse/s15_04_ quate approach between beginnings will leap into iv_8_beschluss_kundgebung_ historicising dissociation REFORMATION’S NEW the 21st century. schwerpunktthema.html BEGINNINGS MIGHT LEAP INTO THE 21ST CENTURY 14 „ 15 Thoughts on the Anniversary of the Reformation

CONTRIBUTIONMY ON THE REFORMATION

The Reformation teaches us that only critical doubt will protect us from blind LUTHER faith and fundamentalism BY DIARMAID N. J. MACCULLOCH

PAULUS t is a Protestant myth that medieval Catholi- Hence their deep bitterness against the old struc- cism was in such a bad state that all that was ture, and hence also the bitterness of those who I needed was to put a little finger on it, for it to fought back to defend the old structure. Since collapse. Not so: Protestant Reformers destroyed Luther’s struggle involved an attack on the power a powerful, self-confident institution. That ma- which the Church claimed to help people in gai- kes the Reformation and Reformation theology ning their salvation, it became a power struggle AUGUSTINUS Great religi- so much more interesting. Only ideas and their in a much wider sense. ous leaders are REV PROFESSOR THIS PASSAGE independent power could so dramatically have More remarkable still was that behind Luther’s very often temperamen- DIARMAID N. J. brought down such a strong structure. So the thoughts were two men centuries dead before his OF PAUL the tally inclined to discount subtlety. MACCULLOCH, BECAME TO ME Professor of the History Reformation was not caused by social and eco- time: the Apostle Paul, and Augustine, ­Bishop of Roman But God is often just out of reach – Luther, of the Church at the nomic forces, or even by a secular idea like na- Hippo. It is impossible to overestimate Augustine’s A GATE Catholic Church is a church of individualists who indeed, often talked about a hidden God. Most University of Oxford tionalism; it sprang from a big idea about death. importance to western Christianity, both Catho- TO HEAVEN make their own decisions. They do not listen religion has a representational quality; it does not An all-­powerful God was the Lord of Death as lic and Protestant. Augustine read what Paul had to their bishops, particularly when the bishops provide clear answers. well of Life: nothing of the intricate structure of written centuries before his own time, especially ­lecture them against the use of artificial contra- Those who call themselves religious traditio- intercessory prayer for the dead maintained by in the Epistle to the Romans, and an all-powerful ception. If you follow Luther’s supposed words, nalists tend to be those who do not know enough the late medieval Western Church could alter God, contrasting with totally corrupt humanity. you stand alone, before your God, and ultimately about their religious tradition, or who have edited his decision, born of his own mercy and jud- Augustine called a human being such as himself you do not have the help of a tradition. You find out those parts which they do not like. Moreover, Luther on his gement. That is the thought that seized Martin ‘a lump of perdition’. There is nothing that lumps your own matrix: that is the Western privilege their proclaimed traditionalism too often turns new discovery of the Luther, inspired so many people in Europe, and of perdition can do for our own salvation. We righteousness of God and dilemma, the terrifying gift in being part out to be a tradition of saying no rather than yes. brought down this immense and powerful struc- need God to do it all. in the Epistle of Western Enlightenment civilisation. Luther al- A proper traditionalism contemplates the whole ture. Not the religiously indifferent became Pro- to the Romans ready knew that feeling of terror. range of its past. It is happy to say that past Chris- testants, but rather those who like Luther who re western Christians all more or less now The curious thing is that this emphasis on in- tians, and past Christian dogmas, were often as had believed passionately in the old Church’s Protestants? Perhaps the most precious dividual decision contradicts various other hopes wrong as they were right. ‘Blind unbelief is sure to road to salvation, and were then convinced that A thing the Reformation left is something and aims which were dear to the Reformers. The err’, sang the English hymn-writer William Cow- they had been cheated. White-hot Catholics be­ which Martin Luther may never have said: ‘Here I Reformation tried to be certain about religion. Just per (1731-1800). Historians are likely to retort that came white-hot Protestants – that is why so many stand, I can do no other’. It was actually some years­ like the Roman Catholic Church, it wanted a single blind belief has a record even more abysmal, and clergy of the old Church became leaders of the after his death that those words were first written truth, and its quarrel with Rome was that Rome that clear-sighted doubt might be the most healthy Reformation, for they suffered a double agony. down, but Luther ought to have said them, be- had distorted that truth. There is a tragedy in laying state of all. That is history’s gift to the Church, and Not only had they been cheated about salvation, cause they sum up something about being what a down clear, firm patterns, which give people a sen- in a curious, topsy-turvy way, it is a gift that we owe but they had cheated others in their preaching Protestant is. The idea became the central creed of se of rootedness and value, because religious belief to the Protestant Reformation. Let us be grateful

and ministry. Now they must make atonement. the Enlightenment too. In the United States even ISTOCKPHOTO AKG-IMAGES/MPORTFOLIO/ELECTA, PHOTOS: is always open to change, variety, nuance, subtlety. for it.

16 17 EXPERIENCING GOD IN NEW WAYS EXPERIENCING GOD IN NEW WAYS EXPERIENCING GOD IN NEW WAYS

“THE TIMES ARE OUT OF JOINT” “THE TIMES ARE OUT OF JOINT The Culture of Crisis and the Recollection of the Reformation BY THORSTEN LATZEL

” is one of the fun- on), in a processual sense. The daily routine ■ One of the key concepts of an Evangelical “CRISIS ” damental concepts has been disrupted, the ability to per­ceive, understanding of crisis is “repentance”, “CRISIS used in the media to describe society, as constrained (tunnel vision), and time, which is in line with the first of the 95 well as a phrase commonly used to express pressured (“it’s almost the eleventh hour”). theses of 1517. It is about a leap of faith the collective sense of the times prevalent By way of contrast, the tried-and-tested (metanoia) as a fundamental change of at the beginning of the 21st century: Re- political remedies and individual attitudes one’s own thinking, desiring and acting. fugees, banks, Euro(pe), terror, climate – are marked by: factual sober-mindedness, This occurs as a liberating – as well as one could add any number of issues to the historical consciousness, compassionate confrontational – experience, which is list, and all are described as crises. “Crisis composure, circumspect decision-making not subject to one’s own sphere of ac- management” involves a regular repertoire and consistent action. tion. Theologically speaking, it occurs of reporting including the monothema- Within the context of the Reformation by faith, as a work of the Holy Spirit. tic discussion (at the expense of all other anniversary, the churches of the Refor- ■ In the biblical stories, this change begins “crises”), the focus on the well-known and mation can make a contribution to this, in the “desert”, at the place of radical con- habitual hot spots, the inevitable expert ­simply by producing good theology. To- templation, of letting go and of concen- discussion and the political action plan. wards this aim, I would like to present a tration. This is the necessary, critical side The hyper-sensitivity of the thrill-seeking few ideas which are open for modification of any crisis – which can even be critical society in which we find ourselves, in turn, and further suggestions: of the lifestyle in which we engaged be- contributes to the uneasy, Hamlet-like ■ Ultimately, the Old as well as the New fore the crisis. The constructive side of a feeling that our time, the world, and life Testament evolved as crisis-literature: crisis entails gaining the freedom to deal itself, is out of joint. We often imagine our in the one, the exile had to be processed with people and situations in a different part in this and sense that “it is down to and mentally managed; in the other, one way than we did previously. me to sort it out” (or else, given our collec­ had to cope with the death of Christ or ■ Last, but not least, a central theologi- tive narcissism: “It is down to us to sort it the delay of his return. It is now the task cal contribution lies in discerning the out”). Thus, critical situations first become of Reformation theology to make acces- wholesome distinction between that a crisis, then a “culture of crisis”; and – in sible an alternative biblical “semantics of which is our responsibility and that the end – an unavoidable disaster. Wel- crisis”, in which topics such as assurance which is God’s responsibility. Contrary come to dystopia! in tribulation, a home in exile and hope to many of the scientific fictions in this Clearly, we cannot reduce the above against hope, are discussed. Reaching present age that is determined by man- mentioned challenges, which are very real, far beyond a simplistic “solution stra- kind (Anthro-pocene), and even though to a mere problem of perception. Neither tegy”, such discussions about biblical we achieve quite a lot for the better – as can we simply pass the (crisis) buck on to crises aim to develop an existential re- well as for the worse – we neither hold the media or some other section of socie- sisting power, which enables people to the world, nor time, nor life itself, in ty such as politics, the ­economy, religion survive critical situations. our hands. Rather, it is our responsibi- or an individualistic lifestyle. What is to ■ A biblical understanding never merely lity to accept our own “finite freedom” be criticised however, is the “crisis-hype”, entails discussing technical details alone, and, in defiance of all forces of crisis, to which is presently employed as a reaction but ultimately involves a personal way of strengthen peace, justice and freedom, to a difficult situation. discerning and discarding of alternatives thereby creating more room in our lives Its characteristics include always regar- (Greek: -krinein), and deciding who we for God. ding a current challenge as a culmination/ want to be and who we do not want to turning point of a dramatic development. be. I believe, for instance, that in society’s REV­ DR THORSTEN­ LATZEL,­ This is accompanied by a feeling of threat, discourse about refugees, the key state- Director of the Protestant in an emotional sense; by an information ment is not the affirmative: “We can do Academy Frankfurt. As Direc- deficit (lack of clarity), in a cognitive sense; this”, but rather the question: “What tor of Studies, he is respon- sible for the Department of and by a particular pressure to make deci- kind of country are we living in, if we do Theo­logy and the Church.

PHOTO: SEBASTIAN ARLT, WITH FRIENDLY SUPPORT OF FRAUENKLINIK SUPPORT OF MAISTRASSE, MÜNCHEN FRIENDLY WITH SEBASTIAN ARLT, PHOTO: sions or to act (pressure to provide a soluti- (not) help people in their hour of need?”

18 19 EXPERIENCING GOD IN NEW WAYS EXPERIENCING GOD IN NEW WAYS

move away from convictions that have been “in- surveys about the social capital associated with herited” from family and culture as a ­matter of membership concur with this evaluation and the course, and towards the following of a particular general approval of the reasons for church mem- path out of individual choice and responsibility; bership, as well as for church affiliation, have, in and this movement is – at times – very diverse. spite of the above-mentioned decline – increased This multi-layered pluralisation of the religious substantially. Those who participate in churches sphere is also marked by great regional differences: are increasingly, even explicitly, positive about their There are, as yet, substantial religio-cultural dif- affiliation. Another way of putting it would be: The ferences between east and west Germany. There reflexivity of church affiliation has increased. is also a huge disparity between churches in the Ultimately, it is obvious that transformation south and north of the country, between denomi- processes involving the practice of membership are nationally homogenous regions and those where already underway in many respects. Though (or be- there is a mix of denominations; and also between cause?) statistical attendance of “normal” services is urban and rural regions. It is noticeable that the in further decline, perceived participation during cultural differences do not disappear; rather, they Sunday morning services has increased enormous- intensify; and this tendency can also be seen to be ly; and this is also the case for services which are caused by political and economic decisions. typically Evangelical, such as the Reformation Day Given this backdrop, the developments within services. In addition, the different forms of commit­ the established churches themselves appear to be, ment to the local church have further differentiated primarily, an expression of multifarious pluralisa- and changed in many ways. This is also true for the tion. Since the 1960s, ecclesial organisations have way church volunteers are perceived, and, in parti- been developing a large number of inter-parochial cular, the pastors: Alongside personal conversation, forms of socialising and working alongside the new forms of contact are developing: ones which traditional local congregations. In addition, these are marked by a benevolent, but distant, attitude ecclesial organisations have also begun to network and very self-determined interactions, ones which, with numerous other forms of organisations, in nevertheless, are still capable of generating a con­ the field of education and cultural life, forexample. ­ siderable feeling of allegiance. INDIVIDUALISATION OR SECULARISATION? In such a way, a multitude of “ecclesial places” have evolved, and many both feature and sustain a rom these findings, one can deduce particular profile of spirituality. that within the arena of church gover- In a setting that is influenced by the processes ning, decision-making and acting, the of pluralisation, the decline of religious practice constructive communication of profi- and church commitment is very obvious. In the ling and diversification measures will now social groups that are marginalised and under- be more important than ever. This will privileged (by society in general, as well as the be one of the central tasks of the church govern- Church in the Context of the Present Times BY KONRAD MERZYN churches), commitment to a church and involve- ment of today. In this way, the basic objective of ment in a congregation are particularly rare. In be­coming more recognisable as a spiritual entity such environments, it is rather the kinds of church will also need to be set in relation to the obliga­ activity which have a relevance to every-day-life, tion of the established “people’s church”, which is ince 1972, the Evangelical Church has of competition between two religio-sociological or those which feature diaconal elements, that are to maintain and network together a large number been gathering data, once a de­cade, macro theories – one related to individualisation met with interest. Commitment to – and partici- of diverse views and profiles. It is only through about the attitudes, motivations and (in the sense of a change from traditional forms to pation in – a church institution are characterised such communication that the domination of the positions of church members; and new forms of practised religiosity), the other rela- by high conventionality and such practices being entire Church by one particular profile and the also about those who are not affilia- ted to secularisation (in the sense of a decline in embedded in traditional family routines. exclusion of large groups of church members who ted to any particular denomination. church affiliation and religiosity) – has, to alarge ­ - THOSE“ WHO It is most notable therefore, that it is in churches favour a different profile – regardless of their rele These surveys of church members (Kirchenmit- extent, been superseded by more recent socio­ that advocate family-oriented lifestyles, where vant orientation – can be avoided. Only a church REV DR KONRAD ­MERZYN, PARTICIPATE IN Senior Member of the EKD gliedschaftsuntersuchungen; KMU) generate and logical patterns; and yet, it is nevertheless apparent membership is stable. Those who live with child- which offers a diverse range of activities, diverse Church Office, responsible interpret data in response to a number of diverse in the analysis of the 5th, the most recent, survey. CHURCHES ARE ren are not always actively involved in a church forms of language and different styles of spiritu- for the Study and Planning questions including: What kind of connections In general, the results and interpretations of INCREASINGLY, congregation, but will more regularly accept in­ ality has the potential to develop varied cohesive Department and Head do people have to the church as an institution? the survey reflect a pluralisation of dynamics EVEN EXPLICITLY, vitations to church services or paedagogical events forces. Church government can help develop this of the Project Office for Which topics are considered to be religious? What which affects all sectors of society. Pluralisation, as POSITIVE put on by the institutional church. In addition, it is potential, first and foremost, by, on the one hand, the Reform Process. influence do factors such as socialisation, age and a basic tendency, can be found on several levels of ABOUT THEIR apparent that the intensity of religious communi- ensuring that the differences between the diverse education have on church affiliation? the present-day­ situation within the religious and AFFILIATION cation is clearly higher than average. profiles are not permitted to become antagonis- The interpretation of the survey results is, of ­ecclesial sphere: Whilst 2/3 of the population in Social commitment, including involvement tic, but are successfully networked; and on the course, highly dependent upon the respective Germany are still members of one of the two main „ with a church, has clearly intensified in recent years, other hand, by ensuring that the diversity of the setting of priorities as they relate to overarching established Christian denominations – it is obvious­ and the evidence is borne out in the voluntary con- profiles is not allowed to pale into non-committal

themes, theory and methodology. The concept that, within this context, there is a ­tendency to PHOTO: MACIEJ NOSKOWSKI/ISTOCKPHOTO tributions of the interviewees. The findings of most plurality.

20 21 EXPERIENCING GOD IN NEW WAYS

Experience is the magic word of our times. proven to be valid. Scientific assumptions can anything that is not meaningful be ex- Whoever emphasises experience pins their have to be experimentally verified if they perienced. Meaning (what is possible) and hopes on realism, familiarity, orientability are to be considered well-founded insights. being (what is real) are always interlaced and verifiability. Whatever we are experien- However, experiencing and experiences are in an experience. Speaking about an expe- cing is subjectively certain, and whatever often unrealisable desiderata. There are a rience of God, therefore, is ambiguous. Are experiences we undergo are inter-subjec- multitude of life experiences which are we speaking about an experience of some- tively probable. It is the process of our own never undertaken by many, and few are in thing divine, of gods or of God? Does the experiencing, and, at times, our shared ex- a position to replicate the meticulous pro- notion of “God” mean the one who is expe- periences, that make us who we are – either cesses by which the experiential elements of rienced as something in particular; does it for better or for worse. In both cases, we are our culture are scientifically examined and mean something that is experienced as so- at the centre: without me, there is no expe- technically implemented. We remain ever mething; or does it mean the one, without riencing, without us, there is no experience. reliant on someone else’s experiences, pre- whom it would be impossible to experience And since for many of us, there is hardly cisely because we are not able to experience something as something? Obviously, the anything that is as important to us as our- every experience for ourselves. experience of God is an expression that is selves, there is much to talk about when it as ambiguous as the genitive in the expres- comes to experiencing and experiences. This also applies to our expe- sion itself. Is this an experience in which There are reasons as to why the desire rience of God, about which God is the object of the experience; is it an to experience is quite so widespread today. there is so much talk today. experience which God is experiencing; is it Whenever the orientative power of traditi- We are told that God is to be an experience initiated by God; or is it an on and social convention are on the decline, sought in life, not merely as a notion, but experience in which people call something experiencing and experiences gain signifi- as an experience, and that without encoun- God and speak about it as such? cance. Wherever there is technological and tering and experiencing him, all our talk Every one of these interpretations God can only be experienced as the mystery behind digital advancement in our home and work about God is ultimately meaningless. raises even more questions. Can God, who creation. To this end, humankind has to become conscious environments, it is possible to feel estran- This raises many questions – and not is confessed in the creed as Father and ged from “real” life and, in such a setting, only for those who are not familiar with Creator, Son and Redeemer, Spirit and of its own creatureliness BY INGOLF U. DALFERTH the yearning for experiencing and also for such experiences of God. It is interesting to Life-Giver, be subject to our experience? shared experiences grows. We want to see, note that these ideas have not always been Is he not beyond anything that we might feel, touch, hear, taste and smell. We want prevalent. Theologically, the concept of the be able to experience? Does it make sense to feel that we are alive, and to experience experience of God became common in the to think about God as the one who expe- just what that means. We want to have our 1960s,1 and it paralleled the rise in the cult riences something? Does one have to live own experiences and not merely to follow of experience within our contemporary in space and time in order to be able to be in someone else’s footsteps. We want to culture. Of course, before this time, the- experiencing experiences? How might one express our emotions and not merely with re was a quest for God and a yearning for discern when an experience has been initi- pre-formed emojis, but rather, we want to an experience of God. People are always ated by God, and how would it differ from communicate with others, for real and in thinking about God. Some may also have experiences that have not been initiated by physical and bodily ways. In the end, it is religious or spiritual experiences. Mystics God? If the notion of “God” expresses the only what we experience for ourselves that strive for a cognitio Dei experimentalis (ex- very meaning of certain experiences, is it is important, and whatever is not based on periential knowledge of God), or their own possible to speak about these experiences our own, or shared, experiences, counts awareness of God2, whereby they assure in another way? Does the notion of “God” ­either for very little – or for nothing at all. themselves of the truth of their faith, not in express something which cannot be said in Experiencing experiences for yourself an intellectual capacity through arguments, a different way; something which cannot and replicating experiences are the corner- but through an affective experiencing. But, be said in such a poignant way; or some- stones of our culture of authenticity. How­ do these count as experiences of God, and thing which, when put into this word, is ever, they also create problems. Whilst we if they do, in which capacity? fraught with problems, and could be better may be certain of our own experiences, they From an analytical perspective, “expe- expressed in a different way? do not guarantee truth, because anyone can rience” means “the experience of some- be wrong. This is why critical thinking has thing as something”; thus, experience not For a long time, the theo­ to advance from subjective experiencing only entails perceiving something as exi- logical tradition has been to inter-subjective experience. Opinions stent (being there), but it also involves ha- reticent to speak about and claims are legitimate, as long as they ving an understanding about something in experiences of God – and can be replicated so that others can also a certain way (meaning). If something does quite rightly so. God is not merely an expe-

PHOTOS: WEIGAND, PROKOP, MARSHI, JUDYWIE/PHOTOCASE experience them, by which means they are not exist, it cannot be experienced; neither riential phenomenon which ranks along-

1 Cf. William J. Hoye: Gotteserfahrung? Klärung eines Grundbegriffs der gegenwärtigen Theologie, Zürich: Benziger 1993, 16. 2 Hans Geybels: Cognitio Dei experimentalis: a theological genealogy of Christian religious experience, 22 Leuven/ Dudley, MA: Peeters, 2007. 23 EXPERIENCING GOD IN NEW WAYS WE CAN“ ONLY ­EXPERIENCE WHAT IS CREATED, BUT NOT side others; neither is he an experience in is created, then everything is created, both It is not a special experience that we need, Father as being God of all people. This is The old distinction THE CREATOR OF as created and the world the sense that it is possible for us to expe- everything that is possible and everything but rather, it is the mode of experiencing what they do in their thinking, whenever between that which is holy WHAT IS CREATED in which they live as being rience him as a phenomenon; nor is he an that is real. However, if all that is possi- – and our understanding of ourselves as they try to understand what it means to and that which is profane, God’s creation. Thus the experience in the sense that it is possible ble and all that is real were created, God we experience – that determine whether live in the presence of the God who reveals between that which is re- „ meaning and truth of life for him to undergo an experience. Expe- would not be a part of creation; because he we understand the world as creation. himself in the very place where they are, as ligious and that which is secular, becomes is disclosed. We experience that which is riences are only experienced by beings of is neither something which is possible nor ­Either everything is creation, or nothing is the one from whom all goodness comes. obsolete, since God’s presence influences all created, not the Creator; we experience this world, beings which can themselves something that is real – he cannot be clas- creation;­ and if anything is rightly under- Precisely because God remains unequivo- spheres of life in such a way that people­ are human speech, not God’s Word; we expe- be experienced as phenomena and which sified in the same way, but rather, he is the stood as such, then everything should be cally good and reliable, as Creator, he also liberated to take responsibility for shaping rience the cross, not the salvation of the can, based on their experiential journeys one without whom there would be neither under­stood as such. Whoever understands remains distinct from all that is created. their own lives and for turning to others, world; we experience bread and wine, not through space and time, become who anything that is possible nor anything that himself as created will also understand People will fail in their purpose if they do who have themselves accepted the same Jesus Christ; we experience a congregation they are. By way of contrast, God does not is real. God is the mystery which makes everything else as being created, and who- not understand themselves as being those ­responsibility. No-one is closer to God of people, not the body of Christ. ­These become God in space and time, but he is the creation the creation, but who remains ever does not understand himself as such, to whom God discloses himself in such a than anyone else, because God is close to phenomena only disclose themselves the Creator, without whom there would hidden for the creatures within creation. will understand nothing as such. way. Theologically, not only do we need to all in his own way. This is precisely what when they are understood in the light of ­neither be a world of phenomena, nor The discovery of this understanding is distinguish between the Creator and the the Reformers reminded us of so emphati- God’s presence, and they only do so when beings like us, who perceive phenomena, This however, is only one not an experience which we go through, created, but, with regard to God, we also cally. God is always ahead of all human ac- we understand ourselves in the light of and who are able to experience their lives side of the argument. The but an experience to which we are sub- need to distinguish between God’s word tion and no-one can lay an exclusive claim God’s presence. If we disregard this, we and share a commonality of experience other side is that we could jected and which changes the very core (the way in which God becomes under- to him, not even the Church. If there is any are merely dealing with the secular, with in our shared world. The world does not not speak of God as Creator, of our identity. It does not add a new ex- standable for the created as God) and God’s God, then this God is the right one. God is human words, with torture instruments, exist without God, however, God is not a if there were no reason, within creation, to perience to the previous experiences, but Spirit (the way in which God becomes not the dark object of human yearning, but with food and drink, and with human phenomenon in this world. God neither do so. In the realm of experience within rather, it changes the very part of ourselves under­standable for the created as God). In the source of life, to whom one only has to ­gatherings. Even in this sense, such things lets himself be seen nor felt, neither heard creation,­ the Creator is not experienced, that experiences experiences. A new self- addition, we also need to distinguish bet- turn, and from whom one can only turn are experienced as something and under- nor tasted, neither measured nor weighed, but, as the world discloses itself to be crea­ conception is conveyed by the experience, ween the person of the old life – the person away, because one has come from him. stood as something. They are not however, neither shown nor demonstrated, neither tion, he becomes a subject for discussion. which moves everything that is present, who is God’s creature but without living as This is why there is no ideal way to ex- regarded as evidence of God’s presence. experimentally proven nor experimentally This is not always obvious, as the world past and future into the light of the pre- such – and the person of the new life – the perience God. Any experience can lead to This can only take place as we understand disproven. All this can only be said of crea- does not immediately reveal itself to be sence of God; and thus we understand it in person who begins to live as God’s creature God, even hanging on a cross, suffering and ourselves as being his creation, because ted beings, but not of the Creator. God’s creation. “The heavens praise the a new sense. We are created by God and are with God’s help. These are not experiences death. God is present everywhere; although we cannot do this without ascribing our The creation is our realm of experience. glory of the eternal God”, but only for him those who live in God’s presence. This con- of God because God is being experienced, not always in the same way. This can only existence to God’s presence. It would not be there without its Creator. who has ears to hear. The meaning of the cept opens up our horizon of experience to but rather, they are experiences of God be experienced by the person who under- Experiences of God – in which God is However, he is not a part of creation, but world discloses itself in the place where encompass something which we had previ- because they relate to the redefinition of stands themselves as being created by God, neither experienced, nor does he himself rather, he is the mystery hidden within it; there are people , but its meaning – as crea­ ously ignored: the presence of God. It is his humankind’s self-understanding – and because God’s presence discloses itself to experience something – only exist as events the mystery which makes the creation the tion – is only apparent to the one whose presence which corrects and changes our thereby the redefinition of humankind’s them as God’s presence in God’s world and which carry meaning and truth, if one’s own creation. We can only experience what is ears, eyes and heart are open to receive this previous self-understanding and we realise relationship to the world – whereby God through itself in God’s Spirit. Only in this life – and everything else – is experienced as created, but we cannot experience the Cre- message. In order to receive such a mes- that we not only live amongst people in the becomes comprehensible as the mystery way can God be experienced as God; not be- something which is given by God and for ator of what is created. Of him, we can only sage, prior experiences of the world are world, but amidst God’s presence. of creation. Whoever begins to under- cause he would become an object of expe- which one takes responsibility before God. speak. One can speak of many things how­ not a prerequisite; what is necessary how­ It is not possible to fashion this new self- stand themselves as being created and the rience, but because it is in his concealment This is what it means to experience our ever, and experiences do not make it clear ever, is a new way of experiencing expe- understanding for ourselves, but rather, it is world as creation, will find different ways of that he proves himself to be the mystery of experiences – and therefore ourselves – in that the world is a creation and that God riences. In order to understand ourselves something which happens to us – slowly ­dealing with themselves and others. creation. Wherever God discloses himself God’s presence, giving our lives a new ori- is its Creator. For this, one needs to resort as creatures, and the world as creation, we and barely noticeable, or dramatic and sub- in his Word, the world can be understood entation in gratitude towards God, and in to God himself, for only God himself can must experience ourselves, and the world versive. It does not happen on account of Christianity, it is said, owes its as creation, and wherever God is at work as caring for our neighbour. They show how convince us of himself (John 1:18). This is in which we live, in different ways than we our own wishes or abilities, but rather, it is existence to a new experience of the Spirit and where people hear his Word, people can – and should – live as those who why human experience is not at the heart of do in every-day life. We have to discover a gift, a skill and a bestowment. Baptism is a God, not an experience of a new they begin to understand themselves as are created by God, in the freedom of love Christianity, but rather, at its centre is God’s that the world, in which we find ourselves, reminder of this. Whoever points their life God.3 There is no other God at created by God. Wherever this occurs, the for God, and for all those to whom God be- Word, which addresses us as God’s crea- is God’s creation; and we make this disco- towards God’s creative presence will neither the centre of Christianity than the one to self-­understanding of such people changes comes their neighbour out of a love which tures, and the world as God’s good creation. very by understanding that we are God’s ascribe this new direction to themselves, whom Jesus and the Jewish people prayed. fundamentally; as does their horizon of is freely given. This points to the way in However, this would seem to contra- creatures, living in the world, together nor to another person, but to the presence No other god deserves to be called God. meaning, by which they relate to others, to which, as those who are created by God, we dict our experience. Whoever calls the with all the others, in God’s presence. of God. This is not an experience of God, This is not because people did not create other things, to their world and to God. can – and should – shape our co-existence. world “the creation” says more about the Experiencing and understanding one- in the sense that God is being experienced, other gods for themselves; it is because one Only experiences which point us in the di- world than the world chooses to reveal of self, rather than experiencing and under- but it is an experience of God in the sense­ does not need them. “I am the Lord, your Therefore, a theology which rection of an open world before God, and itself. One cannot call it creation without standing the world, are therefore the keys that God initiates the experience. This is God. You do not need other gods along- is oriented towards the of leading a responsible life within creation, speaking of the Creator. This is not an in- to discovering the world as creation. “I what Christians do in prayer whenever they side me.” Whatever one can expect and gospel is not based on any deserve to be called experiences of God. sight gained through experience, but an believe that God created me, as well as all thank God for a new piece of guidance in hope for in (a) god, is promised to us in special experiences of God, analytical unfolding of the idea of crea­ the other creatures”: this is their lives and address the this verse. Here, one is given everything but upon God’s Word and God’s Spirit. PROF EMERITUS DR DR tion. Ubi creatura, ibi creator. “Creation” is the defining insight we need. recipient of their thanks to- that is necessary. God is God because he These are not phenomena like any others, H. C. DR H. C. INGOLF U. a guiding principle of theology and not a Whoever does not see himself WE NOT“ ONLY gether with Jesus as Father. discloses himself before he is sought out, but rather, an encounter with God’s Word DALFERTH, Professor specific term used to classify phenomena. as created will neither expe- This is what they do in their because he gives, before he is asked, and and God’s Spirit is a self-interpreting of Philosophy of Religion LIVE AMONGST at Claremont Graduate One cannot call some phenomena crea­ rience the world as creation, confession and proclamation, because there is no area of life in which he event, through which people understand PEOPLE IN University in California. tion, but not apply it to others. If anything nor confess God as Creator.­ when they speak about this is not present. themselves in the light of God’s presence THE WORLD, BUT 3 AMIDST GOD’S The title of Manfred Clauss’ book is clearly not to be taken literally: Ein neuer Gott für die alte Welt. Die Geschichte des frühen Christentums. Rowohlt Berlin, Berlin 2015. 24 PRESENCE„ 25 EXPERIENCING GOD IN NEW WAYS EXPERIENCING GOD IN NEW WAYS

HAPE KERKELING DID NOT START THIS: THE MYSTICAL EXPERIENCE OF GOD More and more people are discovering pilgrimages as a way IN MEISTER ECKHART’S WRITINGS to experience God The Birth of God in the “Fortress” of the Soul BY STEFANIE FROST

o begin with, Meister Eckhart (1260 – of the birth of God in his philosophical 1328) was the Head of the Domi- considerations and numerous images in- T nican Monastery in Erfurt and was cluding the birth of God in the “fortress” sent out twice by his order as a professor of the soul. In so doing, he does not shy EXPERIENCING GOD IN NEW WAYS (hence his title “Meister” Eckhart – which away from using radical images which is a derivate from the German Magister – would have caused volatile reactions, in Master) to the then-leading university at particular amongst the nuns: “To say that BY CORINNA DAHLGRÜN A practical Instruction Guide for Encounters with God Paris, subsequently working as a famous a man is a virgin does not at all take away preacher in the Upper Rhine and Lower from him any of the works he has done. eople not only experience God during ■ praying using a rosary and a set form of dral of Chartres or a pilgrimage church (Jer 29:13 f.), and yet, at the same time, Rhine areas. Furthermore, he was entrusted Instead, this allows him to remain mai- worship services or when reading the words or the Wreath of Christ, which such as Vierzehnheiligen, or indeed in he remains exempt from human com- with the supervision of numerous women’s denly and free, without any obstructions P Bible, but also in their private every- encourages the believer to pray through any such places where the atmosphere mand. Certainly, we can prepare our- monasteries and other groups of religious between him and the highest truth, just as day lives, on their holidays, in their places various spheres of life; deeply affects the people who expose selves, by withdrawing from whatever women – the so-called Begines. In his thin- Jesus is maidenly and free in himself. [...] If of work, in the street, in particular locations ■ praying the liturgy of the hours, know- themselves to it; occupies our attention and by seeking king, he was simultaneously both radical a man were to remain a virgin always, no and during special times of gathering to­ ing that there is at least a virtual connec- ■ visiting a church convention of the EKD stillness. It does not have to be the peace and sophisticated. The many surviving ser- fruit would come from him. If he would be gether with others. These experiences are tion with a large community; and experiencing the elation of a church of one’s own prayer room, we can also mons and treatises (in German and Latin) fruitful, then he would necessarily have be- not always sought after because God also en- ■ praying the Jesus Prayer (“Lord Jesus festival, with its mix of intellectual and access the tranquillity within ourselves, testify of his emphatic language, which was come a wife. Wife is the noblest name you counters us unexpectedly, surprisingly and Christ, Son of God, have mercy on me”), spiritual stimulation; even in the midst of a crowd of people. both rich in imagery and profoundly intel- can give the soul, nobler even than virgin.” overwhelmingly, as described, for example,­ either by setting apart particular times for ■ participating in a biblio-drama, which Perhaps we need some patience, as our lectual, as well as his aspiration to lead his (Quint 159 f.) In a different sermon, he by Dario Pizzano in his book “Exzess” this or by praying whilst undertaking the takes the individual directly and physi- quest might not immediately lead us to listeners into religious experiences as they explains the mystical experience of God, (Excess).­ There are clearly ways however, in activities of every-day life such as during cally into a biblical scene; our objective. At times, God seems to be followed his train of thought. Members of which is the birth of God in the soul, using which people can encounter God. walks – or even when breathing in and out; ■ attending large church music events, withdrawing from us; and this, too, is his own order brought him before the language which is audacious, even for Initially, these are often paths which we ■ praying Luther’s morning and evening such as Bach’s Passions, Händel’s an occurrence which people experience Inquisition, which condemned 26 today’s ears: “The Father gives birth take regularly, as we find it easier to forget prayers so as to give a structure to the “­Messiah”, the Christmas Oratorio or time and time again. articles as heretic in Avignon – the to the Son in the soul in the very ourselves and to open up to an encounter transition between day and night and, works by more recent composers; each Another important factor is that we pope’s place of residence at the time. same way as he gives him birth in with God in familiar surroundings. The in this way, placing both in God’s hands. of which create a sound space, leading review our experiences in conversation Not all of these articles were “new”; eternity, and in none other. [...] Yes, most important path is prayer, in which­ the listeners from the physical seat in with our spiritual advisor, as it is difficult­ some motifs can be found among I declare moreover, not only does ever form it takes, because prayer is a con- A spiritual practice such as singing in a which they are sitting to a place beneath to discern by oneself, comparing them the Begines, for example, in the God give birth to me as his Son, he versation with God and an immediate en- choir is another potential way of praying, the cross or alongside the manger; with tradition, so as to better determine writings of the Jewish philo- gives birth to me as himself and counter. In this, it is the whole person who as is designing a bespoke quiet time, liste- ■ experiencing evensong in one of the great­ whether our experiences originate from sopher Moses Maimonides himself as me, he gives birth prays, with their mind, soul and body. The ning to the kind of music which allows one English cathedrals, allowing oneself to God, from ourselves or from a different or the Arab thinker Aver- to me as his own essence and body is important: a person who is either­ to reflect, and painting or contemplating be absorbed into an unbroken church source of power. When “discerning the roes. What was new, how­ as his own nature. [...] We too tired, too engrossed by the events of icons (both are other forms of prayer). Re- tradition with its unique ambience; spirits” (1 Cor 12:10), we ask whether ever, was the intricate are completely transformed the day, too hungry or too full, will be gular spiritual conversation with a person ■ spending a period of time in a monaste- what we have experienced leads us to- interlinking of mystical into God and changed (2 distracted and wander from one topic to who is experienced in the life of faith is of ry with the Benedictiners, Cistercians or wards God and supports us in our lives. thinking with Dominican Cor 3:18) [...] God and I, we another. It is necessary to find the right definite necessity, as this helps to find what Carmelites; And finally, there are times when scholarship so as to pro- are one.” (Quint 185 f.) time and also the right posture for prayer, is right for oneself and then to stick to this ■ visiting a community such as Taizé or people experience God on their own; duce a Christian doctrine of

whether that be sitting, kneeling, standing path, even though some stretches of the Iona, Wülfinghausen or Schwanberg; however, no individual is – or remains the birth of God in the soul. QUOTATIONS TRANSLATED FROM: up or lying down. After this, the person can journey might be somewhat disappointing. ■ going on a retreat, either by taking time – a Christian by himself or herself, as he In order for this to occur, Josef Quint (ed.), Meister Eckehart. choose a suitable form of prayer, of which Alongside these paths of prayer, which out of one’s every-day life, but not neces- or she requires a connection to the com- Eckhart advocated that the Deutsche Predigten und Traktate, there are many, including: need to be trodden on a regular basis, sarily switching locations, or by visiting munion of believers. believer needed to empty erste Auflage als Taschenbuch 1979. ■ praying freely or following the words there are other occasional paths to tread a special place (there are now many such himself or herself (of his of tradition (Psalms, hymns or service which include: opportunities in holiday resorts). PROF DR CORINNA or her “own” concerns), so DR STEFANIE books); ■ walking one of the pilgrimages, such as DAHLGRÜN, Professor that he or she could – either­ FROST, Secondary ■ meditating upon a Bible verse, a picture the St James’ Way or the Luther Trail, It is important to know that there are no of Practical Theology then or simultaneously­ School Teacher at or an object of creation; either by oneself or with others; recipes which guarantee success every time. at Friedrich-Schiller- – be filled by God. He the Co-operative University, Jena. Comprehensive ■ being silent before God, contemplation ■ visiting locations which are important to God promises that he will let himself be illustrates the dynamics School Moringen.

PHOTOS: MARIA FECK/LAIF, CULTURE-IMAGES/FAI MARIA FECK/LAIF, PHOTOS: or wordless prayer; Christianity, be it Jerusalem, the Cathe- found if people seek him with all their heart and the achievement

26 27 EXPERIENCING GOD IN NEW WAYS MY REFORMATION EXPERIENCING GOD IN NEW WAYS INSPIRATION FOR A SERMON

y Reformation began in a monastery. In the summer of 1987, the ­participants of a university seminar went to Münsterschwarzach for a Which we have heard and known, M weekend. We learnt how the monks there translated the Psalms into German in a way that had not been done before, so that they could be more and our fathers have told us. easily sung with the traditional Gregorian psalm tones. And we were invited to sing along with them. In the monks‘ choir. It was at this time, I realised that singing can be a form of meditation. One pays attention to the old words. Your We will not hide from their sons, ear and your voice know the tunes and follow them. You breathe in harmony with the other singers. And somehow, whilst you sing and breathe and sing, your heart hears the words anew. showing to the generation to come Ever since that time, I have understood that it is possible to get involved with the texts of the Bible in very different and much deeper ways than by simply reading, speaking or hearing the words. If you entrust yourself to them, they change you. the praises of the LORD Take time for them, lots of time. Then, they themselves will do the rest of the ­Re-Formation. BY JOHANNES GOLDENSTEIN and his strength and his wonderful works that he has done.

PSALM 78:3–4 · JUBILEE BIBLE, 2000

E xperience: a word like a Siamese twin. Experience from the very beginning, God’s people have tried to go their own ­means: hearing something, perceiving something, finding way, away from God. They need to be told so that they know how some­thing out that I did not know before. A message, a piece of God begins all over again with people, time and time again; often news; though I take note of it, I am still detached from it. And deeply disappointed, but still untiring in his quest for relation­ there are things that I experience in different ways. ship with them. I would like to speak about this. And I undergo them and they become a part of do so in the hope that those who hear it will me. Later, they become part of my ex­ experience it for themselves: that this old periences. story would become new; that it would In other languages, people distin­ become their story. guish between these two aspects of The history of the Reformation the same word. It is only in our can be told as a the history of the language that experience is such people to whom this happened. a Siamese twin. In the dictio­ Martin Luther’s experience of nary, we read: Experience (er­ freedom is an “experience with fahren) is derived from ervarn,­ experience” (Eberhard Jüngel). which means “to travel, to drive At some point in his life, there through, to pass through”. I was an instant in which the conti­ embark upon a journey. I get to nual and meticulous note-taking know something new and these ex­ of the biblical tradition became his periences change me. own experience, and the words of the The Bible can be read as a journal Bible became his own words: “For we of human experiences with God. And hold that a person is justified by faith apart at its centre is the story of the journey of the from works prescribed by the law”, Paul wrote people of Israel through the desert. In Psalm 78, this in his epistle to the Romans. There was a moment story is recounted once more as the story of Israel’s primal ex­ when Martin Luther felt: This person is me. And this was a new perience. It begins with a self-exhortation: We want to tell our beginning in his story with God. It is an experience which can children about that which we have experienced. They are to hear become our experience, even today. what God does for his people and how he encounters them in his REV KATHRIN OXEN, Head of the Wittenberg Institute PHOTO: SEBASTIAN ARLT SEBASTIAN PHOTO: PHOTO: MARIA DORNER/PLAINPICTUREPHOTO: unconditional love and care. However, they are also to be told that of Preaching and Homiletics.

28 29 THINKING GOD IN NEW WAYS THINKING GOD IN NEW WAYS THINKING GOD IN NEW WAYS

Preconsiderations, inspired by Martin Luther BY EBERHARD JÜNGEL

e thought. So much! Martin Luther you?” (Hymn by Gregory of Nazianzus, MPG 37, thought and thought. He followed God in 507 f). From this premise, a spirituality which, H his thoughts. And by thinking after God, in its religious exultation, conceals God, becomes he began to think in new ways. conceivable. But how is this possible? In fact, is it at all pos­ Inspired by Martin Luther’s way of thinking sible to think God? And to do so in new ways? (but not only by his), I would like to point out “God works in mysterious ways” is a common that for theology (but not exclusive to this dis­ expression in the UK and the particular catch­ cipline), thinking means re-flecting. Believers phrase of a character in an English television se­ think along the paths which God has travelled. ries that is watched by the Queen; I also try to On these paths, God has revealed himself view it regularly. It is not only Inspector Barna­ as the beginner, who, even though he is also the by who says such things, even in the Bible, there completer, never ceases to begin: God is the eter- are “religious reservations” nal beginner, who volun­ about the recognisability “BELIEVERS THINK ALONG tarily shows himself as of a God who allegedly THE PATHS WHICH such, so that believers can works in mysterious ways. GOD HAS TRAVELLED” acknowledge him in asser- Ever since the resurrec­ tiones. tion of Jesus Christ, believers have thought diffe­ This involves having an insight into the need rently. Jesus Christ provoked us to think God in for the right kind of discernment. new ways, indeed, not only to think God in new This involves discerning between God as the PROF DR EBERHARD ways, but to think about him in the first place. one who should be thought and our thoughts JÜNGEL DD was Director What, then, does thinking mean? Do we all think about God, which require theological self-­ of the Institute of about the same thing when we think about thin­ criticism. Hermeneutics at the king? And what does new mean? Does that which This involves discerning between the deus Eberhard Karls University is considered to be old become obsolete, when revelatus and his opus absconditum. Rather than of Tübingen, between something­ new occurs? applying Luther‘s idea of the deus absconditus, 1969 and 2003. Let us remind ourselves: Once, thinking was a it is here that I consider the notion of the ­hidden way of recognising, which meant to ascertain what work of God to be most theologically appro­ (the case) may be; and this meaning of thinking priate. is also not uncommon today. Ascertaining some­ This involves having an insight into the ne­ thing however, is done by focussing on state- cessity to think about God in new ways, without ments. Thinking God, in this sense, according detracting from what has been gleaned from ear­ to self-critical western thinking, seems to be an lier reflections. Instead, it means to experience impossibility, since God is neither ascertainable, more intensively. After all, God is a mystery, nor definable. Deus definiri nequit has been as­ the mysteriousness­ of which is not eliminated serted time and time again in the metaphysical through insight, but rather, it is intensified – and tradition of western thinking, claiming that the this is what distinguishes the mystery from an divine is ineffable and ungraspable (cf. John Da­ enigma. The more we think about God as the mascene, De fide orthodoxa I, 1). After all, God mystery of the world, the more mysterious he be­ is beyond all that is expressible and comprehen­ comes. And the more mysterious he becomes, the

PHOTO: SEBASTIAN ARLT SEBASTIAN PHOTO: sible: “Beyond all things, how else might I praise greater the necessity to “think God in new ways”.

30 31 THINKING GOD IN NEW WAYS THINKING GOD IN NEW WAYS

HOW HUMANKIND EXPERIENCES GOD THE PROVOCATION THAT WAS Between Reason and Spirituality: Schleiermacher’s Response to Ideas about God KARL BARTH’S which were Prevalent during the Enlightenment BY ARNULF VON SCHELIHA Thinking about God should not begin with people’s questions, but from God’s self-revelation in Jesus Christ alone BY ULRICH H. J. KÖRTNER “GOD IS LOVE.” Friedrich Daniel barbarism and science with unbelief?”, denotes the whence of our being both in Ernst Schleiermacher’s (1768–1834) dog­ ­asked Schleiermacher. In order to avert this – and with – the world, in which we have matic doctrine of God concludes with danger, he examined the structure of rea­ a rational influence. This utter dependence n 1962, one of the most significant theolo­gians In his farewell lecture, Barth explained that this simple statement. In this, the aim of son and worked out that our cognition and is the basis of our freedom in the world. of the Evangelical Church in the 20th centu­ Evangelical theology – which means a gospel-­ the man known as the “Church Father of volition are borne out of an original identi­ Schleiermacher considered this insight to I ry, Karl Barth (1886–1968), gave his fare­well oriented theology – has the responsibility „to the 19th century” was to articulate a strict ty of the ideal and the real, neither of which be universally valid. “Acknowledging that lecture in Basel. Once more, the founder of Dia­ recognise the God of the gospel in the way that identity: that God not only communicates can ever be grasped. This transcendental this feeling of dependence is an essential lectic Theology after the First World War and the he himself directed, to understand and give ex­ his essence as love, but that love is the only basis of knowledge has a present reality condition for life […] takes the place of all spokesman­ of the Confessing Church at the time pression to this God of the gospel, who is the God quality which could ever provide a suitable how­ever, based as it is in our feelings. By proofs of the existence of God”. of the NS-dictatorship, took stock. All theological who makes himself known in the gospel, who substitute for the term “God”: Love is God. definition, this places a limit on all know­ The diverse religions make use of very work “[must] every day, in fact every hour, begin speaks to people himself, and who moves and All the other qualities which we ascribe to ledge. Since knowledge is limited through different narratives and symbols, through at the beginning. […] In theological science, to works amongst them and upon them.“ God are to be subordinate to love. Indivi­ the very nature of its foundation, it can which they visualise the idea of God. A continue always means: beginning once more at In his principal work, Church Dogmatics, dual qualities including wisdom, holiness, personal concept of God is only one of a the beginning.” which was first published in 1932, but remained righteousness, omniscience, omnipotence, number of possibilities. As a young man, Beginning once more at the beginning: this unfinished, Barth wrote: omnipresence and eternality, characterise Schleiermacher was still close to “the holy, was already important to the early Barth, who first „God can only be recognised through God. the hidden God, who nevertheless reveals the rejected Spinoza” and also toyed with pub­lished his ground-breaking interpretation of Thus, we do not recognise him by the potency of himself as love to people in Jesus of Naza­ pantheism. In his dogmatics, he related KARL BARTH the Epistle to the Romans in 1919. Barth under­ the ideas and concepts with which we affirm our reth. This christological concentration con­ personalism entirely to Jesus: Schleier­ is considered to be an stood that the catastrophe of the First World War response to his revelation in faith. Nor do we re­ cerning the knowledge of God has radical macher speaks of the “redemption through Evangelical Church Father was not merely a political and cultural crisis, but cognise him without attempting so to do, availing th consequences; namely, for example, “that the person of Jesus of Nazareth”, which of the 20 century also a foundational crisis of theology; mainly of ourselves of his permission and conforming to his we have nothing to teach about the wrath is accomplished “through the communi­ the Neo-Protestant theology of the 19th century, command to do so. The success of this venture of God” (the title of one of Schleiermacher’s cation of his sinless perfection”. Through and his teachers’ generation. and also the authenticity of our human knowledge sermons in 1830). It is not the fear of “IS THE KNOT OF HISTORY taking us into his constant and strong re­ Beginning once more at the beginning meant, about God is proven by our beholding and com­ ­punishment, but love, which leads us away lationship with God, divine love is effica­ for Barth, becoming a student of Paul’s and the prehending (which is our participation in God’s [IN OUR DAY] TO BE from sin. Christian proclamation does not cious; and this applies in our individual Reformers, learning afresh from them and thin­ truth), being accepted and determined by God threaten the listener, but teaches him or her UNRAVELLED BY LINKING lives as well as in the communal spirit of king decidedly from God’s perspective. As did himself in his grace.“ to behold God’s love in Jesus. CHRISTIANITY WITH the Church, which publicly testifies to this ­Augustine and Luther, the young pastor in Safen­ The Berlin-based theologian and philo­ BARBARISM AND SCIENCE divine love and radiates it out to society. wil, Switzerland, therefore turned his attention to ccording to Barth, the starting point and sopher thought about God in new ways by WITH UNBELIEF?” For Schleiermacher, God is neither the Epistle to the Romans. exclusive basis of all thinking about God responding to the crisis of the idea of God the transcendent designer of the world Ostensibly, all theology is discourse about is therefore not the so-called question of Friedrich Schleiermacher A which was prevalent during the Enlighten­ nor an ancient fatherly figure. Rather, for God and signifies thinking about him. However, God, nor speculation about the beginning and ment: In this epoch, philosophical deism neither be ascertained by discourse, nor Schleier­macher, the main idea with which the theology which was prevalent during the En­ origin of the world, but solely God’s revelation, had dismissed the idea that God inter­ conceptualised, nor captured in existential he was taken was that God communicates lightenment had replaced the concept of God and more precisely: his self-revelation. God re­ venes in the fortunes of the world. Many statements. From this fundamental nature of himself through his experienceable ef­ with the concept of religion as its guiding notion. vealing himself to us means that he is revealing intellectuals harboured sympathy for the of the basis of knowledge, it follows that fects, which are understood by Christians PROF DR DR H. C. DR H. C. The Neo-Protestant theology of the 19th century his self and his nature, which is what occurs in ULRICH H. J. KÖRTNER, pantheism of the Jewish thinker Spinoza, the absolute is represented in a pre-rational as love, and with the spirit of which they Professor of Systematic ­followed in its wake and adopted this thinking. Jesus Christ. It is in his person that God’s nature who had brought together ideas about form of every knowledge-based construc­ identify. “God is love” is a creative and risky Theology (Reformed Barth considered this way to be the wrong path, – which is love – comes to light, disclosing itself “God” and about “the world” in a rational tion, and therefore, that our knowledge attempt to think about God in new ways. Theo­logy) at the University in view of the fact that it would ultimately result in simultaneously as the relationship of Father, Son understanding. The classic proofs of God’s is reliable. Thus, in every thought (cogni­ Risky though it is, the concept shows that of Vienna. conversation which was purely about humankind, and Holy Spirit, and as the togetherness of God existence had been disproved by Kant’s tion) and every act of will (volition), critical and spiritual ways of thinking are and not at all about God. Instead of speaking about and human, of God and his creation. critical philosophy, thereby destroying an “God” is involved as feeling, namely as the not mutually exclusive, but rather, that they the living God of the Bible, there would only be a We can only recognise God in so much as he re­

important foundation stone of Christian ­transcendental ‘guarantor’ of the ever assu­ challenge each other in positive ways. RAUCH INTERFOTO/SAMMLUNG ULLSTEIN BILD/IMAGEBROKER/FALKENSTEIN, PHOTOS: discussion of ideas and thoughts about God which veals himself to us. Consequently, faith in the God dogmatics. To top it all, the atheism con­ med unity of reason and nature. were restricted to their relevance regarding the cul­ of the Bible has no point of connection whatsoever troversy involving Johann Gottlieb Fichte In the different religions, this feeling PROF DR ARNULF VON tural achievements of humankind. By way of con­ with the nature of the human person nor with the had exposed the belief held by many, that becomes conscious for the individual. SCHELIHA, Professor trast, Barth regarded God as the Wholly Other, the human psyche. In a time in which many people a personal conception of God was merely Schleiermacher defines religious feeling of Theological Ethics One who breaches all established images of God seem to have doubts, not only about the Christian human projection. using his famous formula: the essence of at the Westphalian and the One who radically challenges people, as response to the so-called question of God, but have Wilhelms-University, “Is the knot of history [in our day] to faith is the consciousness “of absolute de­ Barth outlined in his commentary on the Epistle even stopped asking the question, Barth’s theology Münster. be unravelled by linking Christianity with pendence”. Accordingly, the term “God” to the Romans. is once again gaining relevance.

32 33 THINKING GOD IN NEW WAYS THINKING GOD IN NEW WAYS

an entity which the human mind can grasp and therefore prove intellectually. From this point of deduction, there began a long tradition which ­attempted to grasp God by means of the intellect. Not until the suppositions of Kant was it made irreversibly clear that our consciousness can only think according to its own terms. Our conscious­ ness, so to speak, is only ever gazing at its own reflection. The idea of God is only possible as a conception of our consciousness. The ability to look behind it, and thus behind the “mirror”, has not been given to humankind. At best, as Kant reckoned, one could conclude from practical GOD IS KNOWN ­reason that behind our conceptual world there had to be another, transcendent world. From this other world, one could deduce moral laws, and the IN OUR LOVE FOR originator of these laws must be a God. God is not accessible to our thinking. Is this not depressing? Indeed it is, and yet, it is not the whole truth, since God can only be God, and not OUR NEIGHBOURS merely a part of this world, if he is all in all (Col 1:6). If he is all in all, because there can be nothing else outside of him, then, not only are we not far from him, but exceptionally close; namely in our­ The attempt to understand God by means selves, we are a part of him. This intricate entwining of God and the indi­ of our intellect is doomed to fail. Only our hearts vidual is also expressed in the Bible verses cited can know him BY HORST GORSKI above: God himself gives us a heart which is able to know him. We know how to know him be­cause we are known. God is thus accessible for us, be­ od cannot be captured by our thoughts. If cause we are a part of him and because he has he could, it would signify that he was an made himself accessible, both visibly and uniquely G object of which humankind could take in Jesus Christ. possession with their intellect. However, such an Therefore, there is a kind of “access of the object would not be God. Immanuel Kant was the heart” which enables us to draw near to God and first to deduce this idea from an ­epistemological this is much more than being able to think about THINKING. GOD. IN. NEW. WAYS: perspective, even though it had been thought him. It was Schleiermacher who said, so beautiful­ about much earlier. As early­ as the ly, that religion has “its own province ­Hebrew way of thinking, which we in the mind” of every person. This is encounter­ in the Old Testa­ment, “GOD IS why we have an idea of our whence THE ACADEMIC WAY there is an attempt to draw closer to UNDERSTOOD and whither – and not through our God through means other than an AS MUCH AS thinking. intellectual grasping of him. HE IS LOVED” This access of the heart is love. How can theology be pursued as an academic science, even though Adam “knew” Eve, and she be­ “God is love, and those who abide­ in God, as its object, is beyond our realm of reality? BY DIRK EVERS came pregnant. In Hebrew, “know­ Bernard of Clairvaux love abide in God, and God abides (1090–1153) ing” simultanesouly means “loving”. in them” (1 John 4:16). Thus, our DR HORST GORSKI, Hebrew thinking is not familiar ­reasoning is brought full circle to the Vice-President of the EKD with people being able to think about God. “I will Church Office and Director conclusion of Bernhard of Clairvaux: that God of the VELKD (The United give them a heart to know that I am the Lord”, it can only be known in love. heology, in the original sense of the word, at least since the time of the New Testament Evangelical Lutheran says in Jeremiah 24:7. God is not thought about, We need, however, to think one step further, means to think God. After all, both God ­writings, as the life, message and destiny of Jesus Church of Germany) Office. but known – in the comprehensive sense of loving as, in the Bible, the individual and God are never T (= Greek theos) and the logic of thinking of Nazareth make us think about God in a new devotion. The same idea also recurs amongst the thought of in isolation, but always alongside the are contained within the term. However, we may way. Therefore, one of the key endeavours of authors of the New Testament, who e.g. speak of equitable fellowship of people, one with another. ask the question: Is it at all possible to think God? Christianity, since its very beginnings, has been to knowing “fully, as I have been fully known” by Loving God means loving people. Is it not the case that we must sense and feel him, pursue God in our thinking. God (1 Cor 13:12 a.o.). Therefore, every theological statement involves rather than attempt to force him into a rigid Thus, theology – as a way of taking respon­ Greek thinking in the tradition of Aristotle was turning towards people as well as towards God. conceptual corset? In Christianity, it is possible sibility in our thinking for our discourse con­

the first to assume that God is one of the “realia”, God is known in our love for our neighbour. PACHO/PONTON/PLAINPICTURE SONJA FILIPPOBACCI/ISTOCKPHOTO, PHOTOS: to ascertain that people have been thinking God cerning God – was in existence ever before

34 35 THINKING GOD IN NEW WAYS THINKING GOD IN NEW WAYS

the universities of the Western world. Even God; and also between God and our images of though the universities of the Middle Ages God and religious practices. Time and time ENOUGH. CONCERNING ME. emerged from convent and cathedral schools again, we need to review how we think and speak as fellowships of teachers and learners, and about God, and expose it to the critical control of A SUMMER SCHOOL OF IN-BETWEENS: CURIOSITY included theological faculties from their very our thinking, so that we neither miss God, nor beginnings, that there is a connection between misunderstand him in our speaking and thin­ AND LIMITATIONS, INITIATIVE AND GRATITUDE. theology and university is not to be taken for king. We need to reflect upon ourselves critically, granted. In modern times, this connection has in a way that is – for the most part – principally The Summer School 2017 Together with its partners the Protestant views in ­order to get to the bottom of global been questioned time and time again. In many aware of the possibilities and limitations of all Scholarship Foundation will organize a questions. countries outside of Germany, the debates of our thinking about God. We also need to enga­ invites students and PhD Summer School in Wittenberg (Germany) For the first time we will be celebrating decades past have led to the demise of denomi­ ge in constructive discourse, so that, in the face candidates from all disciplines in order to stimulate new ways of thin­ together. Since 500 years of Reformations national theological faculties, at least in public of the ever new, and ever changing­ challenges king about God and the world. In terms include changes, reforms and counter-­ universities. In Germany, however, even the of reality – and our perception of it – we prove to discuss global challenges of topics we will be discussing the setting movements in Europe and across the founding of the reform universities which were to be proficient.This is precisely why there are and visions with partners from and crossing of boundaries and thought- ­globe, it is our wish to think ecumenical influenced by the Enlightenment did not lead good reasons to pursue theology as an academic provoking impulses. During the Summer today. With seminars given by the Catholic to the abolishment of academic, denomina­ undertaking in the universities; as it is in such various fields of academic School 2017 discourses concerning re­ Scholar­ship Organisation Cusanuswerk, tional theology. With time, theology developed places that critical and self-critical discourses science, church and society search perspectives, forms of co-existence the Avicenna Scholarship Foundation into a complex academic science incorporating are undertaken which shape how we understand and visions for our common future will and the Jewish Ernst Ludwig Ehrlich Or­ historical, systematic and practical disciplines ourselves and our reality. Theology has the task BY FRIEDERIKE GOEDICKE develop as they are considered from dif­ ganization, the Summer School 2017 will and which simultaneously sustains the claim of reflecting upon the Christian way of speaking ferent viewpoints. Participants from dif­ not only be ecumenical but even inter-­ that it not only examines religion as a cultural of God in this context, and to bring it to the table nough. There are different ideas to ferent political parties, religious. If there is one phenomenon, but that it also considers – both “ during such debates. this single statement which simulta­ cultures and religions “I AM DREAMING God, God will be thought critically and constructively – a practice of faith GOD IS A E neously encourage and protest. On (as well as those wit­ OF 1000 STUDENTS about in new ways. informed by a particular denomination. This VERY SPECIAL n its reference to faith and how it is lived out the one hand “Enough” means to be ade­ hout political or reli­ ON THE MEADOWS Given that there is a certainly involves thinking God in an academic – both in practice and through its traditions – quate, sufficient, just being the way one is. gious commitment) somewhat charged rela­ SUBJECT-MATTER. ON THE ELBE, AS way, which entails thinking God in the general academic theology functions as an im­portant On the other hand it means water, high will add their perspec­ tionship between religion HE IS NOT I THEY DISCUSS AND realm of academic thought. THE SAME AS corrective, since someone is not really thinking enough to drown in, weapons, reaching far tive. As far as I am con­ and politics and that the of God if they are merely thinking about God. enough to destroy anything and an abun­ cerned, that’s enough. CELEBRATE TOGETHER, position of the Church ANYTHING e must ask the question, however: ­Reference to faith, as an orientation for life, and dance of information. It is the Reforma­ IN THE MIDST OF THE and the state has been Is it possible to think God in an aca­ ELSE IN to traditions and narratives in which people ex­ And in the midst of it all, there is: me, tions which form the WORLD EXHIBITION” much discussed since the W demic way, is it even possible to think OUR EMPIRICAL perienced God in concrete ways as a turning allowing myself to be affected, becoming foundation of our con­ Prof Gerhard Robbers, 2015 establishment of the first about him in a scientific way? It is certainly clear REALITY point in their life and reality, are an indispens­ vulnerable, whilst at the same time, que­ temporary societies. Christian churches, we that, if it is possible to think God at all, he needs „ able part of the academic enterprise of theology. stioning my role as a human being: Do I Knowing that they impacted every area of are delighted that the German Academic to be thought of in ways which are different to This is why all theological, academic thinking want to know this? Why do I want to be a life and yet with an aware­ness of their faults Scholarship Foundation and the political ­those we employ to think about ordinary, scien­ concerning God should neither take place pure­ part of it? Is it to protest? Is it to dare to be­ and negative effects, the Summer School foundations have been able to join us. tific subject-matters, whether they be within cul­ ly from an observer‘s perspective, whereby God gin again? Do I take a stand and start over? 2017 will bring together students and PhD 200 scholarship holders of the German tural sciences, humanities or even natural sciences. could be discussed in a detached and ultimate­ Concerning me: That’s enough. candidates from the 13 German Scholar­ Academic Exchange Service (DAAD) as God is a very special subject-matter. He is not the ly unappealing way, nor from the perspective of Human curiosity is the motivation for ship Organizations for gifted students. well as the Volkswagen Foundation and the same as anything else in our empirical reality; it someone whose ideology has already been deter­ crossing boundaries. If we understand the Giftedness in this case means, that the par­ Protestant Development Service – Bread is not possible to point to him or to identify him mined and who no longer attempts to follow God Reformations as a review of the past and the ticipants “know and promote something of for the World will enrich the ­Summer unequivocally using another means. He is ­neither in their thinking, but rather, replaces any critical start of something new, the question arises, what Reformation can be today and in the School with their international perspec­ a supplementary element – something which reference to God with their own traditions and 500 years later, as to which educational future: the ideas of peace and cooperation tives. By thinking about God and the begins outside our reality and comes in to join our thoughts about God. Within the context of an ideas we want to promote and implement and communication across all boundaries” world in new ways, we will be asking the world – nor is he something resembling a theo­ academic fellowship of learners and teachers, and in 2017? How do we construct thinking (Gerhard Robbers, Initiator of the Summer questions: Whose God and which world? retical factor, which we could extrapolate from our in contact with other sciences, academic theology processes and how do we want to undertake School 2017). They will among others be experiences. God cannot be described within the attempts to take responsibility for the Christian research? Is there a point at which we de­ joined by scholarship holders of the Student FRIEDERIKE GOEDICKE, Coordinator of the Summer School2017. A Project confines of time and space; he is not a theoretical faith, to answer for it and to shape it, by following liberately draw a line and say: Enough! Christian Movement (ESG) and partici­ of the Protestant Scholarship Founda- concept which can be investigated by the means – in thought – the fundamental impetus, which Questions concerning the philosophy pants from various universities and NGOs. tion in cooperation with the Reforma- of science, nor can he be made accessible by our we ascribe to God, and to which the Christian and ethics of science affect all disciplines: With support from the Federal Ministry tionsjubiläum 2017 e.V. (Reformation thinking alone. One could say that God is „behind“ faith owes its existence. Which boundaries do we set? Do we need of Education and Research (BMBF) the Anniversary 2017) and the Evangelical all of reality, which is precisely why – in this sense an international canon of knowledge or is Protestant Academic Scholarship Founda­ Church in Germany. – he is not a part of it. He can only be understood it sufficient to think for oneself? During tion will coordinate more than 30 semi­ SEMINARS will take place between 24/07/2017 PROF DR DIRK EVERS, ­ within the framework of a complete perspective of the Reformation Summer of 2017 it seems nars for almost 1.000 participants. We will and 20/08/2017. Professor of Systematic Theology REGISTRATION is possible from October 2016. the empirical reality of humankind. at the Martin-Luther-University advisable to link up the fundamental prin­ undertake academic work as we read, walk FOR MORE INFORMATION, please visit: In order to do so however, it is crucial that we of Halle-Wittenberg. ciples of what it means to be Evangelical and talk together in the youth hostels, in continuously distinguish between God himself with the educational program offered by the gardens and at the World Exhibition www.summerschool2017.org and our thoughts, experiences and feelings about the Protestant Scholarship Foundation. Reformation – challenging conventional Translation by Friederike Goedicke

36 37 THINKING GOD IN NEW WAYS

THE REFORMATION AS A CITIZEN OF THE WORLD In societies informed by non-Christian religions, the principles of the Reformation can prove to be very attractive BY MARGOT KÄSSMANN

n many occasions, the question has been In my presentation, I portrayed­ asked: Is Martin Luther’s theology, in any the ordination of women as a 0 way, still relevant today? In our time, have characteristic hallmark of Refor­ not the theological issues of the 16th century been mation churches. Theologically, entirely outdated? And finally, was Luther not it is derived from the theology of fully committed to the situation in Germany? baptism: Whoever is baptised is Interestingly, a journey to Asia showed me the consecrated a priest, bishop, pope. On her JOURNEY relevance of some of the fundamental convic­ The gender justice implied in this THROUGH ASIA, tions of Lutheran theology, in a new, and highly is a massive challenge to patriar­ Margot Käßmann applicable way. This occurred during discussion chal societies. Lutheran theology encounters with students at the United Theological College claims that women have their people who allow (UTC) in Bangalore, India, at the Chulalongkorn own value in Church and socie­ the ideas of the University in Bangkok and at the Lutheran Theo­ ty, which is, in no way, inferior to Reformation to logical College (LTC) in Singapore. that of men. The lives of women give them a new stimulus for As an example, a professor, who came from a who are mothers – those who their lives. Chinese family, related the immense pressure of become pregnant, give birth, perfectionism within her culture. If children do raise children – in addition to not want to bring shame upon the parents, they those who are leaders or those have to be successful in every area; and this lady who are childless, are also not of BANGKOK, THAILAND had always felt driven in her life. In the light of this secondary importance, but rather, they are those debate, sola gratia – the doctrine of justification – who live responsible lives before God. For many that the controversy was a particularly large number of people of the took on a new meaning. For the pro­ women in today’s world, this is still BANGALORE, not a simple difference of ­Buddhist faith present. In the subsequent dis­ INDIA fessor, it was a profound, liberating a liberating message. SINGAPORE opinion, but rather, that cussion, the language used at the time of the “WHOEVER assurance; a conversion in the true To my surprise, I was asked his life was at stake. The ­Reformation proved to be of particular interest. sense of the word. “This is how I IS BAPTISED­ IS whether Luther’s critique of selling drama of the situation and A Buddhist and professor of computer sciences found my way to life.” she said. CONSECRATED indulgences, in his time, did not the explosive power of the said that she envied the power of speech of the My remarks on Luther’s anti- A PRIEST, necessarily imply our denunciation confession of one’s faith is bare­ Church of the Reformation; words which still Judaism were met with surprise. BISHOP, POPE. of corruption within church struc­ ly noticed in countries that are so had a relevance today. Buddhist texts and litur­ How is it possible to talk about the THE GENDER tures today. I had not seen this con­ accustomed to religious freedom. It is gies were not linguistically adapted to the 21st Reformer positively and yet shine JUSTICE IMPLIED nection. Yet it is quite true: ­Playing important to make the persecution of Chris­ century and therefore, their relevance in every- a critical light upon an area of his IN THIS the system; the conviction that tians a subject for discussion, time and time again. day life is not easily recognisable; this has deter­ thinking? In Asian culture, it is ­ecclesiastical law is above state law, When asked how to deal with disputes red many young people. Of course, this response ­CHALLENGES extremely rude to criticise some­ opacity and financial transactions amongst Christians, between religions and also – seeing the relevance of the Reformation today one. Usually, if a person exhibits a PATRIARCHAL of the baser kind, are still, to this between those with different political opinions, – delighted me. It also showed me however, that ­single fault, they are despised en­ SOCIETIES­ ” very day, opposed to Luther’s theses I pointed to the hospitality practised by Luther’s we have an obligation, in each era, to implement tirely; there is no room for nuances. concerning the indulgences. Power wife, Katharina von Bora. In addition, the table afresh Luther’s principle of listening to what peo­ ­Simul iustus et peccator – Luther’s anthropologi­ and transparency have to be synonymous! talks of the Reformer are legendary. In the discus­ ple have to say. We should not tire in doing so. cal under­standing impressed me afresh. A human “In matters of faith and conscience, every per­ sions following my presentation in India, some Many times, a different context can throw a being is never perfect, even if he is often “just”. son is free.” This principle of the Reformation of the participants were obviously irritated: Ha­ new, creative light upon old theological topics. We frequently­ fail, and this is just part of being ­means a great deal to Christians who find them­ ving fellowship around the table and across caste human. We do not need to dissociate ourselves selves in a minority in terms of religion. It takes boundaries seemed problematic – there is clearly PROFESSOR DR DR H C MARGOT KÄSSMANN, from this trait, or even condemn it, but rather, strength to confess one’s own faith, if one’s fami­ a great need for further conversations with regard ­Ambassador of the EKD Council for the ­Reformation we can accept it as part of us, in peace. This kind ly and background oppose it. Luther’s conduct to the relationship of church and caste! Anniversary of 2017 and Chair of the Project of understanding is tremendously helpful as an ­before the Diet of Worms takes on an entirely Finally, during my presentation at the Chula­ Management for “Gates of Freedom – World

image of humanity. different meaning, since it was very clear to him CLAUDIA OSTAREK PHOTOS: longkorn-University in Bangkok, there were Reformation Exhibition”.

38 39 INTERJECTION THINKING GOD IN NEW WAYS INSPIRATION FOR A SERMON

NOTHING ELSE O the depth of SHOULD OCCUR IN A WORSHIP SERVICE the riches and wisdom THAN THAT OUR DEAR LORD HIMSELF and knowledge of God! MAY SPEAK WITH US THROUGH HIS HOLY How unsearchable WORD AND WE, IN TURN, WITH HIM are his judgments THROUGH PRAYER AND SONGS OF and how inscrutable PRAISE his ways! Martin Luther ROMANS 11:33 · NRSV, 1989

Whoever speaks about God should know what he is doing. understand himself as an individual, if he cannot comprehend the He should know what he is saying. He should be well informed context in which he lives? Thus, he proceeds to examine concepts about what he is preaching, teaching, confessing or praying. It is such as “the whole”, “the unending”, “the eternal” and “the abso­ not enough to disseminate experiences and ideas lute”. Then he must ask the question: How can such that one has read or picked up somewhere, if terms be embodied in something which is alive; one does not connect these with a train something which moves and answers? One of thought which can be reasoned, would have to interpret these notions justified, challenged and substan­ and call them “God”, demonstrating tiated with arguments. It can no that “God” can be experienced and longer be taken for granted that thought of as a reality which has this method of teaching is been experienced before. It is na­ ­common within Protestantism; tural that the basis of one’s own perhaps it never could. After life however, cannot be grasped all, it is not easy; perhaps it is in this way. The “depth” cannot even im­possible. However, how be fathomed, the “whole” can­ else can we expect to be taken not be possessed, the “unending” seriously, if we do not even try to is beyond the imagination, the think about God. As a theologian,­ “eternal” is too far away, and the one is most likely to be taken “absolute” remains abstract. And yet, seriously if one explains how “thin­ that which is behind all of these terms is king about God” is both necessary and, present in a certain respect – not for every­ at the same time, impossible. If a person one, but for oneself. Thinking about this being means to better understand himself and his world, requires a specific language, preferably a language of if he means to get to the bottom of issues, he will not find a way wonder, petition, lament and thanks: a language of awe. of circumnavigating the necessity of thinking about God or con­ PASTOR DR JOHANN HINRICH CLAUSSEN,

PHOTO: SEBASTIAN ARLT SEBASTIAN PHOTO: PHOTO: INKJE/PHOTOCASE templating the possibility of there not being a God. How can he Commissioner for Culture of the EKD Council, Berlin.

40 41 Petitioning God in New Ways Petitioning God in New Ways Petitioning God in New Ways

HEALING OF MEMORIES When distressing memories are worked through, it is in spite of past problems and present inhibitions that people can approach one another and experience reconciliation BY ROLF BECKER

riginally from New Zealand, the Angli­ though it should not be taken for granted. That can chaplain Father Michael Lapsley is to say: Sin does not merely refer to the one-off O joined the anti-apartheid movement mis­demeanours, but is an expression of a lack of in South Africa and became a member of the ­inner peace with God and people, which needs ANC-party. He preached against the regime of to be addressed first. Thus, reconciliation does the time during public events and was banished not take place because the sin and the suffering from the country in 1976. He continued to work connected with the wrongdoing have mean­while for the ANC. In 1990, he lost both his hands and been forgotten, suppressed or minimised, but his right eye in a letter bomb attack, because God himself attends to the and his eardrum was also ­severely reconciliation. This is the funda­ damaged. In 1998, after a long BEFORE“ GOD mental experience of the people of ­period of convalescence, ­Father AND BEFORE Israel, which is realised in a special Michael founded the so-called ONE ANOTHER, way in the proclamation and ac­ ­Institute for Healing of Memories WE MEAN tions of Jesus, and which – through in Cape Town. It offers support to Paul – gain universal significance. TO ARTICULATE the victims of apartheid in terms of The Church Schism of the 16th THE WOUNDS REV DR ROLF BECKER, emotional ­healing. The fundamen­ century was one of the contributing Member of the Reform tal questions they need to answer WHICH ARE factors of people being oppressed, Process Project Team in are the following: What did you do? IMPRINTED ON persecuted, displaced and even the EKD Church Office. – What was done to you? – What OUR MEMORIES killed on account of their differing did you fail to do? – How does one TO THIS confessions. These mutual injuries, ­forgive? – Is it possible to forget the VERY DAY perpetrated during the course of past? „ history, are still imprinted on the Traumatic experiences, which collective memory. In view of this burden the memory, need to be lifted, so that the “dark side” of the Reformation, an inter-confes­ healing processes might get under way. In the sional commission of the EKD and the Roman-­ course of such a process, in spite of the problems Catholic Church in Germany are currently wor­ of the past, which cause separation – and may king on clarifying the images and labels of the have their ­origins in past generations – people Reformation, which are still burdening us today, can approach one another with all their inhibi­ under the central theme: Healing of Memories. tions, seek reconciliation and experience it. “Before God and before one another, we mean In the second half of the 1990s, this method to articulate the wounds which are imprinted of reconciliation found its way into the peace on our memories to this very day. If we succeed, building ministry of European churches. After the joint celebration of a reconciliation service in all, it is the Holy Scriptures, in particular, which 2017 would be a clear pointer to the liberating and promote the great hope that, despite great sins ­healing power of the gospel, and a great signal in

PHOTO: SEBASTIAN ARLT SEBASTIAN PHOTO: and great suffering, reconciliation is possible, the ecumenical world.” (Nikolaus Schneider)

42 43 Petitioning God in New Ways Petitioning God in New Ways

On the Wittenberg market place, the GLOBE, complete with a counter, displays the time remaining until the beginning of the World Reformation 2017 AS A FESTIVAL OF CHRIST Exhibition – “Gates of Freedom”

given through willing encounter and a relationship n 2017, we celebrate a festival of Christ. The Praying together that which already connects us with one another. with Jesus Christ. Reformation did not mean to found a new In spite of our differences, and the fact that we Key ideas of the Reformation, such as the in­ I church, nor divide the old. It meant to renew for unity still live in separate churches, in Christ, we are al­ vocation of the personal conscience, and the priest­ the Church of Jesus Christ. The Reformers were with greater ready one. Through baptism, we have been made hood of all believers and all those baptised, became desirous to freshly bring Jesus’ message to the members of his body and have thus received a one of the foundations from which human rights forefront of people’s minds and, in this way, to regularity unique calling to unity. The ­festival of Christ in and democracy, freedom, equality and companion­ place Jesus more at the centre of the Christian 2017 can prompt our following Christ together BY GERHARD ship emerged. faith. However, it cannot be denied that, duri­ as true disciples, endeavouring to under­stand his ng the course of the Reformation, the unity of FEIGE message, and allowing him to ask us: “But who PRESENT AND FUTURE TIMES the western Church was fractured and a histo­ do you say I am?” (Mat 16:15) In so doing, we It is in this spirit that the Evangelical Church in ry of separation and estrangement ensued with fulfil the will of Jesus Christ, who, shortly before WHAT AND HOW WE Germany and the German Protestant Kirchentag dramatic consequences; which, to a degree, his death, prayed for the unity of all those who (German Evangelical Church Convention) are in­ continue to have an effect today. For this very belonged to him, “that the world may believe” viting the general public to the Reformation Sum­ reason, there were – and are – a number of (John 17:21). Particularly as we live in a society WILL CELEBRATE IN 2017 mer in 2017: The European Roadmap “Stories on reservations within the Catholic Church to­ in which faith in God can no longer be taken­ the Road” leads through 68 cities in 19 European wards an indiscriminate participation in the for granted, and in view of the challenges Theological Message of the Steering Committee countries which have been influenced by the Re­ celebrations. 2017, however, will be the first which all churches face, a festival of Christ of the Reformation Anniversary in 2017 formation and its effects; in the “World Reforma­ centenary celebration of the Reformation can, more than ever before, be the impetus tion Exhibition – Gates of Freedom”, churches and with the opportunity to build upon good for us to give a credible testimony as to our other organisations of civil society from all over ecumenical relationships. This is an occa­ shared faith; and to do so with one voice. RECOLLECTION the world, will present the impact of the Reforma­ sion – jointly - to tell the story, and also to In so doing however, we must not forget In 1517, the monk and theology professor Mar­ tion from their diverse perspectives of life; in the articulate with honesty where we have hurt that – ultimately – unity is given by the tin Luther published 95 theses on the system of Confirmand and Youth Camps, young people will one another. In Germany the Catho­ Holy Spirit, and is thus both, a gift indulgences within the Catholic Church. His share with one another their views concerning life lic church and the Evangelical church and a responsibility. Celebrating criticism was targeted at the preaching and prac­ and faith; and, at the same time as the Kirchentage intend to face this history through a festival of Christ is an oppor­ tice of indulgences, which were meant to free the ‘on the Way’, the German Protestant Kirchentag a process involving the “Healing of tunity to pray together for uni­ sinner from purgatory through repentance and Berlin-Wittenberg is also inviting all those who Memories”, which – amongst other ty with greater regularity, and financial donations. Against this, Luther set the wish to enter into a conversation with one another events – will be expressed as a to discover new, ecumenical power of faith; trusting in God’s grace alone. In about life and faith to attend one of eight addi­ service of reconciliation. Amidst forms of spirituality. I in­deed fresh ways, Luther made the Bible the spiritual tional locations in and around Central Germany. other initiatives, this will contri­ hope that after 2017, we will standard and Christ the centre of life and hope. During the big festive service in Wittenberg, we bute to the overall composition look back on the year and be He, and many others, hoped to give the Church will publicly bring to mind and celebrate our faith of the festival of Christ, and will able to detect that it has indeed a new direction. Instead, Luther’s theses became in the tri-une God, and our joint responsibility hopefully determine a tune which brought us closer together; that the trigger and symbol of a wide-ranging process, for the world which ensues. Finally, by means of will prove to be of lasting signifi­ it has enabled us to take further

THE STEERING COMMITTEE in the course of which the Evangelical churches a joint ecumenical festival in the autumn, we wish cance, even beyond the year 2017. steps along the path towards the is responsible for the evolved. Protestantism, with its worldwide net­ to celebrate and commemorate the Reformation With the intention to celebrate full, visible unity of the Church; preparation of the events work, has carried this heritage forward until to­ together in ecumenical breadth. By focussing on a festival of Christ in 2017, we can and that it has provided us with agreed between the DEKT day, and is thus involved in brotherly and sisterly the centre of our faith, the good news of our salva­ recall, in ecumenical fellow­ship, new and encouraging inspirati­ and the EKD, for the dialogue between the diversity of confessions. tion in Jesus Christ, which connects all Christians on for the future. celebration of the Reformation across the globe, we can – and will – celebrate the Anniversary in 2017. PROBLEMS AND year 2017 together with our brothers and sisters The members of the steering POSSIBLE WAYS FORWARD from other churches, as a festival of Christ. committee can be found at: The Reformation is a part of the modern history As a force for freedom and reconciliation, the TEACHING CHRIST www.r2017.org/ of freedom. The Reformers emphasised a per­ Reformation heritage offers a significant contri­ (­plaster statue by Ernst ueber-uns/leitungskreis sonal and direct responsibility before God and bution to the cohesion of society, to the European Barlach, 1931, Saint Gertrud’s chapel in justification­ through faith alone. These ideas were integration process and to a just peace in the one ­Güstrow) ­pioneering; the concept of freedom revolutionary. globalised world. In the Reformation Summer of BISHOP DR GERHARD Nevertheless, from these ideas, there also emerged­ 2017, the churches informed by this heritage will FEIGE, Bishop of the irreconciliable confessionalism, anti-Judaism, publicly consider the influence of such freedom Bishopric of Magdeburg ­religious­ fanaticism, tyranny and an incipient and reconciliation in new ways, and will enter and Chairman of the Ecumenical Commission over-emphasis on the individual. In reality, the into conversation with those who are willing to of the German Bishops’

truth is that our faith in the gracious God is freely take responsibility for the future. PHOTOS: JENS SCHLUETER, NORBERT NEETZ/EPD-BILD Conference.

44 45 Petitioning God in New Ways Petitioning God in New Ways

DECLARATION PUBLISHED ON THE OCCASION OF THE 2ND SESSION OF THE 12TH SYNOD OF THE EKD, 8TH TO 11TH NOVEMBER 2015, IN BREMEN OF MEMORIES MARTIN LUTHER AND THE JEWS Concerning a new kind of Co-operation between Evangelical Free Churches A necessary Reminder on the Occasion of the Reformation Anniversary1 and EKD Churches BY PETER JÖRGENSEN

God in new ways. At first, I think “God has contributed to the discrimination of Churches and the EKD churches, in gene­ n 2017 the EKD celebrates the 500th Luther’s attitude towards the Jews takes on temporary basis, and in the hope of con­ 2.0”. When the internet became inter­active, contemporary Baptists, and ask for forgive­ ral, look like during the anniversary year anniversary of the Reformation. On exemplary significance in this process. verting them. In 1523, in a clear critique of it was named web 2.0. God involving ness.” The Commission also acknowledged – and how will this be communicated to I this occasion, we look back over our 3. Luther linked central insights of his the customary Jew-baiting, he expressed ­people. Is this new? No. Petitioning God that, in predominantly Lutheran countries, society? The public service “Healing of historical and theological heritage and theology with anti-Judaic thought pat­ the hope that “if one deals in a kindly way in new ways; this is clearer. The change lies there are still occasions when Baptists are Memories”, which will take place in March­ inquire what essential insights it holds terns. His recommendations for dealing with the Jews and instructs them carefully with me. It is about a renewal on the side of discriminated against, by Lutheran­ orga­ 2017, is specifically conducted only in a for today. Amidst all the ­gratitude and with Jews in practice were contradictory. from Holy Scripture, many of them will people, not on the side of God. It is about nisations and publications. “Lutherans re­ bi-confessional manner between the EKD joy, we do not close our eyes to the First he argued for a friendly, persuasive become genuine Christians…”2 (That an appeal for forgiveness; a conversation cognise and regret that the condemnation and the Catholic German Bishops’ Confe­ ­mistakes made by the Reformers and approach to Jews, and then resorted to in­ Jesus Christ was Born a Jew). In 1543 he with God in the face of sin and personal directed towards the Anabaptists has con­ rence. The participation of the Evangelical Reformation churches and their involve­ vective, demanding that they be deprived composed On the Jews and Their Lies. temptation. tributed to the discrimination of contem­ Free Churches has not, as yet, been consi­ ment in guilt. of their rights and expelled. For fear that tolerating the Jewish religion Looking more closely at those who porary Baptists, and ask for forgiveness.” dered. Thus far, a joint planning process 4. In the lead-up to the Reformation an­ could bring down the wrath of God upon are involved in a conflict and allocating Twenty years later, in 2010, the Luthe­ has been unthinkable for the EKD. We still TROUBLING PERCEPTIONS niversary we cannot bypass this history the Christian community as well, he ended everyone’s responsibilities is not of se­ ran World Federation issued an apology to have a fair stretch of the journey to go. 1. The Reformation aimed to reform the of guilt. The fact that Luther’s anti-Judaic this treatise by recommending that the condary importance. Here, the great topic the Baptists and Mennonites, and made a In many places, the free churches have church by the power of the gospel. This recommendations in later life were a temporal authorities e.g. burn synagogues, of sin becomes relevant. But who sinned commitment to build better relationships been included in the anniversary celebra­ rarely gave rise to a new way of regarding source for Nazi anti-Semitism is a fur­ destroy Jewish houses, confiscate their and what went wrong? What precisely are in the future. Previously, an international tions. Here we are experiencing a new ­level the Jews. The Reformers operated within a ther burden weighing on the Protestant Talmuds and prayer books, prohibit them the issues? We are talking here about past Lutheran-Mennonite Study Commission of cooperation. The free churches are repre­ tradition of anti-Judaic thought patterns, churches in Germany. from trading and draft them into forced la­ hurts. The terms “dealing with pain” and published an historical appraisal. A unani­ sented in the steering committee of the Re­ the roots of which reached back to the bor. If that did not help, he advised driving “reconciliation” appear on the horizon. In mous resolution by the General Assembly formation anniversary in 2017 and will con­ early church. A DISTRESSING LEGACY out the Jews “like mad dogs”.3 order to reach these goals, we still have a of the Lutheran World Federation and a tribute to the World Exhibition. In addition, 2. It is our responsibility to clarify how 5. Luther’s early statements and his late 8. For centuries, people had recourse to long journey ahead of us. And memories, corresponding apology towards the Bap­ they will participate in the Kirchentag (Ger­ we deal with the anti-Judaic state­ writings from 1538, with their undis­ Luther’s advice. On the one hand, with re­ can they be healed? tists and Mennonites ensued: “Trusting in man Evangelical Church Convention), con­ ments made during the Refor­ guised hatred of Jews, show continuity ference to his attitude of qualified friend­ Let us look more closely at those who God who, in Jesus Christ, was reconciling tribute to the academic discourse and will mation period and the history in his theological judgment. He regar­ liness in 1523, they argued for tolerating will be involved in this: The Evangelical the world to himself, we ask for forgive­ be present in many other projects. In many of their impact and recepti­ ded the Judaism of his time as a religion Jews but also for a more intensive mission Free Churches and the Evangelical EKD ness – from God and from our Menno­ cases, memories are healing by sharing new on. We ask to what extent that had missed its own calling. It was to the Jews. On the other, they appealed to churches. What is their history with each nite sisters and brothers – for the harm experiences in the present. In 1990, the Bap­ they fostered a generally guided by the meritoriousness of works Luther’s late writings in order to justify hat­ other and where have they wronged the that our forbears in the sixteenth century tists formally recognised and regretted their anti-Judaic attitude in and refused to read the Old Testament as red and persecution of Jews, in particular other? What are the resulting challenges? committed to Anabaptists, for forgetting attitude of “superiority” and their disregard Protestant churches leading up to Jesus Christ. According to with the emergence of racist anti-Semitism To put it more precisely: How can the or ignoring this persecution in the inter­ for the spiritual treasure which God has and how this can Luther, the suffering experienced by the and at the time of National Socialism. It Evangelical Free Churches, which emerged vening centuries, and for all inappropriate, created in the Lutheran churches. Therefore be overcome to- Jews was an expression of God’s punish­ is not possible to draw simple continuous from the spectrum of the Anabaptists, and misleading and hurtful portraits of Ana­ they ask for forgiveness. day. Engaging ment for their denial of Jesus Christ. lines. Nevertheless, in the 19th and 20th the EKD, look each other in the eye today? baptists and Mennonites made by Luthe­ Pleading with God in a new way and with 6. Luther’s judgment was bound up with century Luther was a source for theologi­ Two examples: In collaboration, the ran authors, in both popular and scholarly seeking a new conversation with him in ­Martin the western tradition of hostility towards cal and ecclesial anti-Judaism, as well as for Lutheran World Federation and the Baptist forms, to the present day.” This rapproche­ view of sin and personal temptation, is the the Jews. At first he rejected widespread political anti-Semitism. World Alliance, in 1990, together addressed ment led to a service of repentance, where shared cause for all of those involved: both, slanderous tales such as the charges of their churches and congregations. They re­ the Mennonite World Conference accepted the EKD churches and the Evangelical Free desecrating the Eucharistic host and of RENEWING RELATIONSHIPS ported on the work of a Baptist-Lutheran the Lutheran World Federation’s apology churches. ritual murder, stating that they were lies 9. After 1945 the churches embarked upon commission. The historical reason for its where both churches celebrated their re­ and fabrications. Later he returned to ob­ a learning curve about their culpable fai­ convocation was the Lutheran condemna­ conciliation. Both churches now want to REV PETER JÖRGENSEN, solete stereotypes and remained blinded lure regarding Judaism – hesitantly at first, tion of the Anabaptists in the confessional establish deeper relationships and stronger Member of the Baptist Church by irrational fears and resentments. and this process is not yet complete. The writings of the 16th century. At the time, co-operation. in Berlin-Wedding and Com- 7. Luther believed that Christians Evangelical Church in Germany redefined missioner of the Association the social and legal consequences for the What will co-operation between the could only live alongside Jews on a its relationship with Judaism in theologi­ of Evangelical Free Churches Anabaptists included, amongst others, the Churches in the Anabaptist Tradition and (Vereinigung Evangelischer confiscation of possessions, torture, ba­ Lutherans look like in 2017? The ­question Freikirchen; VEF) at the Seat of The President of the 1 https://www.ekd.de/english/download/ nishment and execution. “Today, Luthe­ can be placed in a broader context by the Federal Government. Synod of the Evangelical 2015_synod_declaration_luther_and_the_jews.pdf

2 rans recognise and regret that the condem­ asking the question: What will the rela­ Church in Germany Luther‘s Works, American Edition, 55 vols., eds. J. (EKD): DR IRMGARD nation directed towards the Anabaptists tionship between the Evangelical Free Translation by Peter Jörgensen HANNO GUTMANN/EPD-BILDPHOTO: Pelikan and H. Lehmann (St. Louis and Philadelphia: SCHWAETZER, at the Concordia and Fortress, 1955ff.), 45:200.

3 Synod Conference Ibid., 47:292. 46 in Bremen 47 Petitioning God in New Ways Petitioning God in New Ways

cal terms, rejecting any form of hostility to after the event? How did I deal with the fears and Jews and calling for encounter with Juda­ distress of others? Have I forgiven? From whom ism. Statements to this effect were included do I desire forgiveness? in the constitutions of many EKD member Luther asked all of these questions in the churches. most radical of ways possible. And he saw them 10. According to our present understan­ TO SIN all in the same context; that of sin. From the ding, Luther’s view of Judaism and his way he read the biblical stories, he deduced a invective against Jews contradict his faith deep-rooted understanding of sin, which he con­ in the one God who revealed himself in “Simul iustus et peccator”: At once righteous sidered to be the rebellion of the creature against Jesus the Jew. Luther’s judgment upon Is­ and a sinner BY ATHINA LEXUTT his Creator. He might have put it like this: The rael therefore does not correspond to the individual means to be independent, he does not bib­lical statements on God’s covenant want to be reliant upon a counterpart. He does faithfulness to his people and the lasting not want God to be God. He wants to be free – election of Israel. ho actually speaks about sin today? Alright, we and, as he rebels against God and fancies himself 11. In theology and church life we face the have a traffic offence (German: traffic sin), the to be free to the greatest degree, he places himself challenge of rethinking central theologi­ sinners’ index (German index for traffic offen­ in the greatest of bondages. He does not trust that cal doctrines of the Reformation and of ders) in Flensburg, and there is the idiom that God’s intentions towards him are good, and it is not falling into disparaging anti-Judaic God punishes small sins immediately. Out­ this mistrust which hands him over to the power stereo­types. That particularly concerns the side these examples, there is talk about seduc­ of sin. This means that he is weak and ­vulnerable, ­distinctions ‘law and gospel’, ‘promise and tion and temptation, guilt and punishment, becomes disoriented, will only ever be able to fulfillment’, ‘faith and works’ and ‘old and and everything that belongs to the context of choose what is wrong, and will fail. He is suscep­ new covenant’. sin – without ever making mention of the word tible to temptations of all kinds, his life revolves 12. We acknowledge the need to deal criti­ “sin”. Speaking about sin is uncomfortable, old- around himself, he wants to redeem himself – cally with our Reformation heritage when fashioned and depressing; it has moral overtones and the process of attempting a self-determined interpreting Scripture, in particular the and, if understood as the deepest and insurmoun­ emancipation begins all over again. In line with Old Testament. We recognize that “the table perversion of humankind, has nothing to biblical and church tradition, Luther uses one Jewish exegesis of the Holy Scriptures of do with a world which is keen on having – and word to describe all such experiences that a per­ Israel [Tanakh] … contains a perspective making everything – right, good and lovely. Even ASKING FOR FORGIVENESS: could not shake them off. They could only be ta­ son can undergo: sin. Sin is the mistrust of God. which is also not only legitimate but even in the place where one might think this kind of The unconditional trust ken from him. This is exactly what he saw when Not only is the individual an occasional sinner, necessary for the Christian interpreta­ language is at home – the Church – it seems to in the grace of God renders he looked at the cross. That someone had taken he cannot escape sin, even if he attempts to resist tion” (Church and Israel, Leuenberg be no longer socially acceptable. The confession it a certainty upon himself the sins that oppressed him and ex­ it or make light of it. This radical nature of sin ­Documents 6, II, 227). We can explore of sins becomes a general lament; the event of changed them for righteousness, accrediting it to corresponds with the radical nature of grace. One the richness of Scripture more profoundly the cross has fallen into disrepute; the lamb of him; this was the only thing which brought him cannot speak about sin without simultaneously when we are aware of Jewish biblical inter­ God who takes away the sins of the world is quite comfort, assurance and freedom. speaking about the God who has mercy upon us pretation. frequently deleted from the liturgy of the Lord’s – and vice versa. The two are indissolubly con­ PROF DR ATHINA 13. We recognize the part played by the LEXUTT, Professor Supper. “As far as I am concerned, Jesus did not oday, we may no longer inquire as to how we nected, and both are part of the reality of the in­ Reformation tradition in the painful of Church History have to go to the cross!” This statement, from can put to rights our troubled relationship with dividual, who is thus caught in a field of tension history of ‘mismeeting’ (from Martin at the Justus Liebig a pastor with more than 25 years experience, God; perhaps we do not even ask about God at which he cannot get out of, but rather, which he is Buber’s ‘Vergegnung’) between Christians University, Gießen. ­demonstrates how little even insiders understand all. We do see however, the injustice in the world; meant to shape. A crucial element of this shaping and Jews. The far-reaching failure of Pro­ about what is termed „sin“. we see fear, misery, deprivation and wars; we process is to possess a new concept of ethics. If testant churches in Germany with regard More than 500 years ago, there were already­ see grief and despair, loneliness and sickness; the individual knows that his earthly existence is to the Jewish people fills us with sorrow people who thought along these lines. They might and we experience failure every day and cannot determined by this simultaneity of sin and grace, and shame. The horror at such histori­ have expressed it like this: A person can be good, make headway. Every success is under threat, all his actions will not solely be determined by his cal and theological aberrations and the if he only tries hard enough, uses his brains and ­worldly happiness is transient, and at the very efforts to do what is right and good. He will know aware­ness of our share of guilt in the con­ abides by all the commandments of the Bible. Our last, when we are personally confronted with that this is impossible. His actions will instead be tinued suffering of Jews give rise to a spe­ sin was forgiven by God in baptism; what remains ­death, whether that be our own or someone characterised by a readiness to accept blame, to cial responsibility to resist and oppose all is a propensity to temporarily stray from the path. else’s, we are faced with the ultimate questions. confess wrong-doing and also, to hope for for­ forms of enmity and inhumanity towards And should this happen, a brief visit to the con­ It is possible that, whilst we might not yet be ex­ giveness. This applies to the individual as much Jews today. fession box and a good deed can set the record ONE CANNOT plicitly seeking a gracious God, we are neverthe­ as it does to the Church and to theology. 14. “When our Lord and Master Jesus straight. At the end of all days, God will check how SPEAK ABOUT SIN less questioning ourselves and our lives, seeking This deep insight into our human iniqui­ Christ said, ‘Repent,’ he willed the entire much this person managed to resist this propen­ answers and meaning, and putting ourselves on ty, into sin, into the mistrust of God, on the WITHOUT life of believers to be one of repentance”4 sity and, failing this, what was done to compen­ trial for a last judgement. It is precisely in such one hand and, on the other, the unconditio­ (Martin Luther). The Reformation anni­ sate for any mistakes. This system almost caused SIMULTANEOUSLY situations that feelings of guilt and shame vehe­ nal grace­ of God, which runs just as deep, and versary in 2017 is an opportunity to take Martin Luther to go to pieces, experiencing as he SPEAKING ABOUT mently force themselves upon us: Whom have I the only adequate response which follows – an further steps of repentance and renewal. did, its inadequacy to bring peace and quiet to THE GOD WHO wronged, whom do I owe an apology? Who has uncon­ditional trust in the grace of God – make his conscience. The knowledge that he was guil­ HAS MERCY wronged me, who owes me an apology? What the appeal­ for forgiveness a central feature of

4  Ibid., 31:25. ty, the remorse concerning his transgressions; he PHOTO: JOSUAE/PHOTOCASE UPON US – AND was my fault? Of what am I still ashamed, years ­Christian ­existence. VICE VERSA 48 49 Petitioning God in New Ways INTERJECTION

GOTTFRIED ARNOLD contrasts the corporate Church and heretics with individual exemplary Christians as luminous figures

tuted church had already taken a side in separating from the original and still entirely holy Church of the very early ages. On this basis, Arnold unfolded the gripping “history of anger and frustration” concerning a Church which, quite early on in its development, did not wish to remain solely reli­ ant upon its own resources; and which, since the time of the Constantinian shift or earlier, sought to enlist the support of those in authority, becoming ever larger, increasingly influential and progres­ sively more powerful. A development which was particularly sinister, and which Arnold saw as an unmistakeable sign of decline, was the emergence of an estate of clergy who, since the earliest times, branded everyone a heretic who believed and thought in ways other than theirs. Arnold did not want to demonise heretics. This sounds good; we regard with sympathy ­those who suffer defeat and who we like to think NEITHER CHURCH of, in an idealised way, as trailblazers for particu­ larly interesting ideas. We must be careful in our interpretation however: Arnold meant to be non­ NOR HERETIC partisan and thus not to take any side, even that of the heretics, since even they might develop Gottfried Arnold’s “Unparteyische Kirchen- und into self-opinionated, contentious persecutors. Instead, he favoured a different methodo­logy ­Ketzerhistorie” (Nonpartisan History of the Church and and portrayed as exemplary, those individual of Heretics) of 1699/1700 BY KATHARINA GRESCHAT Christians who had refrained from choosing an allegiance to the existing churches and sects. TO RECOGNISE So why did Gottfried Arnold want to take up a eighty tomes of church historical ex­ position outside the Church? He was deeply dis­ CHRIST positions are rarely considered to be a appointed with his Lutheran Church and their W particularly exciting reading matter! officials, as well as with his Pietist allies, and had MEANS TO Rather, one expects to find long-winded accounts demonstratively seceded from this “church of Ba­ of how the Church finally won the victory over bel” and resigned from his position as professor. RECOGNISE all its external and internal enemies. But whoever Ultimately, it was Arnold‘s firm conviction that reflects a bit longer, can appreciate that the por­ one had to flee from the Church in order to be able HIS SALUTARY trayal of events would have looked entirely dif­ to live out the true and essential Christian life as ferent if it had been the defeated party who had an individual. Time was short for Arnold: the year DEEDS triumphed. Thus, every discussion concerning was 1700 and the suspected beginning of the end the history of the Church must disclose how the times was close at hand. Therefore, another way of “orthodox” majority dealt with the supporters of reading the “Unparteyische Kirchen- und Ketzer­ the different schools of thought – the heretics – historie” (Nonpartisan History of the Church and or rather, how they should be dealt with. Heretics) is as a general challenge to individuals Philip Melanchthon PROF DR KATHARINA Of course, Gottfried Arnold (1666–1714) had everywhere to emulate him and leave the churches. GRESCHAT, Professor of to confront this question and did so through his Should our view of the historiography of the Church History and the voluminous “Unparteyische Kirchen- und Ketzer- Church be similar? Do we concur that the history History of Christianity (Ancient and Medieval historie” (Nonpartisan History of the Church and of the Church is a “history of anger and frustra­ Church History) at the of Heretics). He deliberately meant to be nonparti­ tion”, and compare it with the teachings of lumi­

Ruhr University, Bochum. san and not to take sides, since every visibly consti­ nous figures such as Dietrich Bonhoeffer? GMBH HISTORICA INTERFOTO/HERMANN PHOTO: ARLT SEBASTIAN PHOTO:

50 51 Petitioning God in New Ways MY REFORMATION Petitioning God in New Ways INSPIRATION FOR A SERMON

Have mercy on me, o God, according to your steadfast love; according to your abundant mercy blot out my transgressions.

PSALM 51:1 · NRSV, 1989

“For the joy of repenting – EKD.” Yes, I know, it sounds like manent entreaty to “quantify your life”–a loop of introspection an advertisement for a popular make of car. Whether or not you which forfeits the last elements of freedom which one possesses! think about driving when you hear this phrase, the words sound These are some of the rather stressful ways in which people try strange together. “Joy” and “repenting” – are like “living death” to lead the most optimal and somehow “free” life! Are you just or an “old boy”: an oxymoron. Happy repenting: although this optimising, or are you alive? sounds so wrong, it is precisely this experience which gave rise to There are also far too many people who cannot even dream the Reformation.. of “optimising” their lives, because, all around the world, the gap hy is it suddenly so bright? The walls of 500 years later, we need to rediscover this experience and ask between the rich and poor is increasing. And since those who the room in which I find myself stretch God afresh to “ … have mercy on me, o God, according to your optimise themselves are predominantly those who only perceive W to the ceiling; only in the uppermost­ steadfast love” (Ps 51:1). Daily, thought Luther, it was both possible themselves and the project of their good lives, there is barely any part are there some small windows. Through and necessary to drown the “old Adam in us” through “sorrow and recognition of the Lazarus before their doors . . . them, I can see a glorious blue sky! Looking­ repentance”, so that “a new person daily come forth and rise Asking God afresh also means letting go: letting go of myself and around, I see cables, machines, monitors; a ­ from death again. He will live forever before God in my constant revolving around myself. This applies not hospital bed. Ah, the intensive care unit. righteousness and purity”. For Luther, this was only to individuals, but also to congregations and ­Memories come ­flooding back: Problems with a thoroughly promising perspective: No- churches. The Church does not “have” the the cardiac catheter, an artery­ is torn. Transfer to one has to stay the way he is! The old truth, but depends on being called out and the cardiac surgery unit, emergency operation. way of living – a self wrapped up in journeying together with the one who Oh, how beautiful is the sun; I am alive and so itself, turned in on itself with wor­ is himself the truth (John 14:6) and thankful! ry, fluctuating between pride and whom therefore no-one can “have”. There must be a hospital chaplain here. I ask for despair – does not have to deter­ Church, too, draws life from the joy him to come. The nurse gives me an irritated mine how we live. of repentance. If it does not do so, look. Shortly afterwards, Rev Bernd S. arrives. “I want to stay the way I am”!? it will turn in on itself, be sufficient­ “Mr Bönisch, you have made it through the – No, this is precisely what you do in itself, celebrate itself – and there­ operation, but you are still quite weak. Let us pray not have to do! On the contrary: by become so un-free and so intense the 23rd psalm, and then – the doctors tell me – You will become like a new-born that no-one will believe it might yet I have to leave.” child, young and fresh, just like it was have “good news” to proclaim. “. . . for you are with me . . .” on the morning of creation (Ps 51:10 But it does! Such good news! The Later, a few metres away from my bed, I hear two employs the same verb as that which is good news of a God who is devoted to us doctors whisper: “Post-operative trauma. Called used to describe God’s creation of the world and who calls us out of the securities we build the pastor earlier; thought his end was at hand at the very beginning of time!). for ourselves. The good news of “the God who and wanted a final blessing.” It is quite extraordinary that, not very long after the brings people to you” and leads them into the glorious ad­ If you only knew . . . thank you, dear God! For my awakening movements of the early 16th century, a Protestant cul­ venture and uninhibited freedom of the children of God. With Re-formation. BY WOLFGANG BÖNISCH ture of sin and guilt developed, submerging the good news of ­happy him, the cautious become the courageous, the fearful preservers repenting into the gloom of sombreness and contrition. Luther become new players. Accepting God’s challenge, agreeing that he and his fellow Reformers wanted to achieve the exact opposite; is right and saying “Amen” – this is the punchline of repentance! for them, it was important to be able to lift up their heads and be Take care: no-one, who is on a journey with the God of chal­ exuberantly happy: “Dear Christians, one and all, rejoice, with ex­ lenge, remains unchanged. For information concerning the risks ultation springing” (German: Evangelisches Gesangbuch 341,1; cf. and side-effects of setting out with him, please read about Abram Ps 51:10). The Evangelical culture of repentance is a culture of joy. or Moses, Ruth or Esther, Peter or Paul; and if you like, also about You are not what you make of yourself – how liberating is this Luther, Zwingli or Calvin, Francis of Assisi or Pope Francis; or ask, statement in times of a new, philosophically-founded logic of with a trusting heart, the joyful Christian next to you. self-optimisation; according to Sloterdijk “You have to change the PROF DR ALEXANDER DEEG, Professor of Practical Theology

PHOTO: SEBASTIAN ARLT SEBASTIAN PHOTO: WOOLLEY/GETTYIMAGES DAVID PHOTO: way you live!” How liberating is this statement in times of a per­ at the University of Leipzig.

52 53 SPEAKING ABOUT GOD IN NEW WAYS SPEAKING ABOUT GOD IN NEW WAYS SPEAKING ABOUT GOD IN NEW WAYS JESUS RECOUNTS PARABLES Speaking about God in such a way that people feel, as it were, God entering their individual lives BY ALBRECHT GRÖZINGER

hen we want to speak about leaves out the “as” and “like”. God not only ly, even surprisingly, break into our every- the things which move us, the acts as a good shepherd for us, he is the day lives, and thereby change them. God W things of the heart, we use a good shepherd of our lives (Psalm 23). himself is a transformer of our lives, and special kind of language. We speak in a Not only is he like a watchman, he is the this is what Jesus communicates in his different way than we would if we were to watchman over Israel, who neither sleeps ­parables. They are stories about every-day ask someone for the time, or for directions nor slumbers (Psalm 121). Open to mis­ life, which radiate into our own every-day to the station. When we speak about the interpretation, such a way of speaking lives. They tell us that we can also encoun- things of the heart, we leave the language is not without its risks. Some might ask ter God in the midst of our every-day lives, of every-day life behind and seek out the whether it is correct to speak about God in and that we can do so repeatedly. For this language of story-telling and poetry. The an all-too-human fashion? This might be to happen, there is no need for a specially Romantic poet Novalis, quite rightly, said the case if we were no longer able to hear religious or mystical experience, but sim- that only poetry could speak about love. the words “as” and “like”, even when they ply a new way of looking at our every-day It is no different when we want to speak are not uttered. Our animate reli­gious lives, which is what Jesus’ parables make about God and our experiences with him. sentiment, however, understands the “as” possible. God is at home in our every-day If God is – as the theologian Paul Tillich and the “like” of comparison, which re- lives, and this is why Jesus can speak so put so beautifully – the ground of our simply about our every-day life. being, then we can only speak about him “GOD IS AT HOME IN At the same time, Jesus’ parables invite as we would speak about an issue of the us to enter into these every-day life stories OUR EVERY-DAY LIVES, AND heart. We look for similes, in the same way with our own, individual life story. Jesus’ that we search for similes when we want to THIS IS WHY JESUS CAN parables are stories of invitation and entry. speak about love. To my mind, the person SPEAK SO SIMPLY ABOUT They open up to us a new means of access I love is like a flowering rose or like living OUR EVERY-DAY LIFE” into our personal life story. In the people water. Often, we simply omit the word of the parables, and their experiences, we “as” or “like”. In my thinking, my beloved sonates in all of our talk about God. It is recognise ourselves. We often recognise suddenly becomes a rose, or a source of only when a religion becomes inflexible ourselves better when we look at these sto- courage with which to face life. that it locks God into certain formulas ries, than we do when we look exclusively Every epoch in the history of human- and modes of speech. By way of contrast, at ourselves and our own stories. kind is full of such a way of speaking. In biblical language is the language of the This is why Jesus’ parables also car- his fables, the French poet La Fontaine starting point and therefore, a language of ry with them an invitation for us to re- not only recounts stories about animals, constant change. late them to others. If we listen closely to but also about the depths and duplicity The vibrant linguistic world of the Bi- these parables, we can ourselves become of our every-day lives as human beings. ble is informed by Jesus and his parables. narrators of our own life’s story. It is true In his stories about Herrn Keuner, Bertolt As he proclaimed his message, Jesus ma­ that we ourselves appear in these stories Brecht not only tells us about a particular naged to speak about God in such a way in an entirely unspectacular way, and person, but also about the truths concer- that people sensed, from his manner of perhaps, for this very reason, such stories ning human existence. The philosopher speech, how God could, as it were, enter encourage­ and renew us. Whoever draws Wilhelm Schapp quite rightly said that, into their individual lives. In Jesus’ pa- close to the storyteller Jesus, can become as human beings, we are always wrapped rables, God and humankind draw near a storyteller themselves – and can do so up in stories. Whenever we want to speak to one another in surprising ways. In entirely ­without effort or having ever been about ourselves and our lives, we begin his parables,­ Jesus tells us about people’s trained in the craft of storytelling. Simply telling stories. every-day lives. However, he speaks about because – good storytelling is highly con- It is for this reason that the Bible nar- their every-day lives in such a way that tagious. rates so many stories. The Bible is a story­ they appear in a new light. Jesus is able to book par excellence. It tells us about a read our every-day lives in such a way that PROF DR ALBRECHT God who gets wrapped up in our stories, they tell him more than they are able to GRÖZINGER, Professor the stories of his people. These stories are say. Thus, a trivial story about a woman of Practical Theology at recounted using images and similes – and who loses and then finds her coin – such the University of Basel. frequently - just as we do when we speak things happen to us every day – becomes a

PHOTO: SEBASTIAN ARLT SEBASTIAN PHOTO: about love, the narrator, in his ­enthusiasm, parable about how happiness can sudden­

54 55 SPEAKING ABOUT GOD IN NEW WAYS SPEAKING ABOUT GOD IN NEW WAYS

THE RECIPE GODPARENTS OF A EUROPE OF SOLIDARITY OF A GOOD The European Roadmap links together 68 cities BY JÜRGEN SCHILLING STORY “Could Crailsheim be a location for the der the banner “Stories on Tour”, a truck Nádasdy and János Sylvester in Sarvar. The European Roadmap? ‘Yikes!’ the people will travel from Geneva, via Vienna and Roadmap will also pass through Prague,­ To enjoy telling stories would think”, says the Dean of Crailsheim ­Prague, to Rome and Riga, Dublin and the location where Jan Hus lived and wor- VON THOMAS KLUPP with a mischievous smile, because this London, Eisenach, Speyer, Augsburg – ked; Cieszyn, with its painful memory “Yikes!” is exactly the reaction he wants and to Crailsheim. In every location, every­ of the time of the Counter-Reformation; to elicit. Not many people are aware of the church and every borough, there will be and Turku and Bergen which witnessed particularities of the region and not many a day of celebration with an invitation to the Reformation in the Scandinavian state suspect that, in this small town in Wurtt- all who are willing to come. The aim of churches. In Venice, we will be in vibrant ustave Flaubert’s “Madame Bovary”, emberg, there are certain features which the Roadmap is to remember the regional fellowship with the Church of the Walden- J. R. R. Tolkien’s “Lord of the Rings” could be used to great effect. Reformation history and examine its rele­ sians; and in Cambridge, the Church of and J. D. Salinger’s “Catcher in the Not many know, for example, that vance for today. People, both great and England will be our host. Wuppertal is the Rye”, are all great novels of world lite- Crailsheim was one of the first off the small, young and old, representatives of place where the Confessing Synod of Bar- G rature. In each of these novels, there are a number mark, at the start of the Reformation. the ecumenical world and cultural icons men took place; Geneva is the “capital city of characters, and all of these characters are im- Crailsheim was a trailblazer and the will present stories which testify of the re- of the ecumenical world”; and in Wolfs- plicated in a plot – this however, is as far as it move­ment gained a foothold here much forming power of the Christian faith. burg, a way-station without a renowned goes when it comes to the common features of earlier than it did, for example, in the In Crailsheim, the Story-Mobile-Truck Reformation history, the focus will be on the works. “Madame Bovary” tells the story of a district town of Schwäbisch Hall. It was will park immediately in front of the town the topic “Work and Profession”. country doctor’s discontented wife in 19th cen­ a story if it is built up around a single, clear- towards the end of 1521 that the Reformer hall. Through the use of displays and vi- The individual stations transcend their tury France; the “Lord of the Rings” is the story of ly ­defined centre. There is no question that one Adam Weiß, of Crailsheim, preached here deo screens, visitors inside the truck will immediate surroundings and are a visi- a courageous Hobbit in a fictitious country ­called will reach the reader more readily, if one makes it “in an Evangelical way”, long before the be able to find out and experience how the ble part of an impact history with wide Middle Earth; the “Catcher in the Rye” is the possible for him or her to visualise the events of Reformer Johannes Brenz from Halle did anniversary is being celebrated in other ramifications. In exemplary fashion, they story of a youth who breaks away from school in the story, as opposed to merely summarising the so. In terms of the first “Evangelical” cele- locations. At listening stations, they will testify to the fact that the ideas of the Re- New York. The internal and external conflicts of proceedings in quick-motion-style, or through bration of the Lord’s Supper, it was again be able to hear stories which have already formation continue to influence both the the protagonists, the world in which they live and flashbacks or accounts. And certainly, it is bene­ Crailsheim where pioneering events took been collected as well as recounting their present and the future in powerful ways. the paths of development they take: In all these ficial if the characters themselves develop and place, with the first celebration coming to own, personal stories. In the evening, the Today, we consider the diversity, which elements there are hardly any common features. undergo change during the course of the action. pass during Easter 1526. town hall’s ceremonial hall will be deco- the European Roadmap displays to the The same applies to the style of the novels. Flau- What about today? Since 2013, visitors rated and filled with singing, laughing, general public, to be a treasure. Unfortu- bert tells his story in a cool and realistic manner; ssentially however, the secret of power- have been setting off along the Crails- discussions and acting. The programme nately, this has not always been the case. A Tolkien strikes a tone which is both magical and ful narratives does not lie in any of these heim Reformation Pathway, which is a will be colourful, entertaining, informa- glance at our shared history clearly shows mysterious; and Salinger’s language is based upon E factors. Rather, it consists in the respective circular route of the inner city featuring tive, witty and moving. The next day, the that a creative power, which has the abi- the meandering speech patterns of young people. story unfolding an inner rationale or entelechy, DR THOMAS KLUPP, twelve “way-stations”, pointing to radical inhabitants of Crailsheim will have to say lity to cross boundaries, can only arise Although these works are profoundly dif- as it envelops the composition of characters, Author and Research changes induced by the Reformation. Ar- goodbye to the “Story Mobile”, but with from the Christian faith, when the various ferent, each one of them reached an audience ­action and language. This inner rationale causes Associate at the Institute tistic steles mark the individual stations the pleasure of knowing that, as it travels traditions and influences remain inter-­ of millions and touched the hearts of many in the reader to sense that, from page to page, he for Creative Writing and whilst a bronze plaque at each provides to Wildhaus, which is the next station in connected. In 2017, for the first time, this countless ways. If one asked their readers, what or she is participating in a genuine creation; one Literary Studies at the University of Hildesheim. an explanation. Historical achievements the Swiss Canton of St Gallen, the collec- will be made possible in a way which car- exactly it was about the stories that moved their in which, just as is the case in the natural world, however, are not the focus of the exhibi­ tion of stories will have been enhanced by ries conviction. Indeed, during the anni- hearts, some would say the one thing, whilst each element connects with the next in a cohe- tion, but rather, the contemporary mat- the addition of their own stories. versary year, it is possible for the churches others would say something entirely different. rent fashion and all things are interconnected in ters of “Reformation between freedom of the Reformation to become godparents They would all identify different features which a complex and dynamic way. and authority”, “Reformation and migra- For the first time in 500 years, we will cele­ of a united Europe, a Europe which lives they would consider to be responsible for the ef- To go against this advice would be to leave tion”, and “Reformation and democracy”. brate the anniversary of the Reformation together in solidarity with those even be- fects of the story. And they would all be right. the author up the creek without a paddle. After In addition, the Reformation Pathway in ecumenical breadth. Across the bounda­ yond Europe’s borders. Indeed, in the big, wide world of literature, studying exemplary models such as Flaubert, in Crailsheim will be receiving an emi- ries of denominations and nations, we will there are no fixed rules which guarantee the Tolkien or Salinger and working through poe- nent guest on 20th December 2016, when remember our shared history of learning. REV JÜRGEN SCHILLING, success of a story; there is no binding recipe to tics, one can concur with a statement by Henry the European Roadmap will visit the small The route of the Roadmap will illustrate Member of the Reform achieve a certain literary effect. Of course, as an James, who, towards the end of the 19th century, town of 33,000 inhabitants. this history as it passes through the places Process Project Team author, it is helpful to repeatedly remind oneself ­compared the art of storytelling with the art of In total, 68 cities, 47 churches and 19 connected to the people of the Reforma­ in the EKD Church Office. of certain guidelines; the ones which Aristotle cooking: “There is only one recipe – to care a European states will be linked together tion, which include: Adam Weiss in Crails- had already established in his poetry more than ­great deal for the cookery.” The same is also true

through the European Roadmap. Un- heim; Mathias Zell in Strasbourg; Tamás SYNNATZSCHKE/PLAINPICTURE KNIEL IMAGES, VARIO PHOTOS: 2,000 years ago. Doubtlessly, it is conducive for of storytelling.

56 57 SPEAKING ABOUT GOD IN NEW WAYS SPEAKING ABOUT GOD IN NEW WAYS

REFORMATION TODAY – WHERE GROUND BREAKING IDEAS ARE FORMED In July 1968, when the fourth General Assembly tological turnaround, which far excels any earth- of the World Council of churches met in Uppsala, ly action. Suffering, sorrow and hardship will be the theme of the conference captured the spirit of no more, and, most notably, death will not exist. optimism, in all its dynamism, which was prevalent If God is both in the beginning and at the end of in the Church, society and political sphere during time, then the past, present and future belong to those years: “Behold, I make all things new!” In this him. “Old things have passed away; behold, new time after the Second Vatican Council, and inspi- things have come”, wrote Paul in 2 Cor 5:17, by red by liberation theology’s drive and enthusiasm, way of defining the new life reconciled in Christ. the civil rights and democratisation movements, What has passed away, especially that which has the speakers emphasised – with pathos – that been marked by sin and disobedience, has been it was time to follow God’s will here on earth as overcome – this does not mean, however, that it well, so as to counter has disappeared. The past has its very own way of church schisms, persevering and, time and time again, it expects the militant present to put up with it; indeed, it will persistently try to determine the present. From an apocalyptic earching for traces of the Refor- Station. Large, bright rooms. The fragrance mandatory. Far-sightedness is encouraged. perspective, it is a battle situation in which we find mation today. They are there: new of fresh coffee. A bowl of fruit standing Experienced staff meet young novices. A ourselves. God claims that he has already asserted movements, upheaval, revolutio- by. Snippets of conversation can be heard change of perspective is sought out. himself and that his truth prevails. Nevertheless, nary changes. In many places, a in the room. A small group of women And yet, this is also the home of the there are current situations in the world which SReformation 4.0 is in the air. The search and men relaxing on comfy, red chairs. good old railway, the major corporation convey the impression that the contrary is true; and for it winds through the think tanks of Right next to them, red “fatboys” (beanbag featuring red and white barriers and the red yet, at the same time, the reality of the past the consulting companies to the develop- chairs) invite guests to plop down. Here, brick signalman’s house – though the Inter- has shifted. The past is given a new ment divisions of the automobile groups. too, a small group is engaged in conver- CityExpress has long since outstripped­ the countenance when things are, in Everywhere, there are teams devising con- sation, their whiteboard filling up with car in terms of speed. Today, it is no longer effect, to be made wholly­ new nections between familiar operations and sketches and notes. Mobility 4.0. This is an the lonely inventor who rolls his invention Behold, and, in our anticipation of information from the internet. New con- atmosphere in which innovation seems to out of his shed. The 4.0-World works dif- this claim, are already true. cepts emerge, when entirely divergent pro- be hovering in the air. ferently. There are teams at work and the What is past will be sor- cedures are linked together. There is talk Professor Michael Mielke strolls through room in which they operate en­courages I make all ted out in the same way of a fourth industrial revolution. the small groups of sedentary people. He dialogue.­ This is what Michael Mielke­ that what is contemporary The German Railway Deutsche Bahn speaks of a “room-method-concept” and stands for. Admittedly, Reformation 4.0 will also be resolved. With works with an InnoLab: Innovation Labo­ interdisciplinary communication. Bans on thinks in wider dimensions. But InnoLab is things new! authoritative action, God ratory. We enter the seventh storey of an thinking do not apply here. Creativity is also a part of it. frenzies of violence and breaks through the histori- office building near the Frankfurt West greatly valued. Thinking outside the box is Interview on the next page > REVELATION 21:5 ­destruction – particularly in cal continuity and its causality, Vietnam – and racism and so- proclaiming a radical new begin- cial injustice as expressions of un- ning and underlining the truth that bridled capitalist exploitative ambitions. there is indeed cause for the hope that this With visionary force, a better future was champi- will become reality in the present. The essential po- oned and, not for the first time in the history of tential for innovation thus lies with God, but, due Christianity – and in anticipation of its transcen- to the productive creativity inherent in every per- dent perfection – the worldwide realisation of the son, the individual can reflect this, demonstrating Kingdom of God was called for in the here and that he is capable of permanently creating new be- now. Not everyone however, shared this yearning ginnings. The past is thereby not levelled and nulli- for improvement and optimism, and some fun- fied, but rather it is, in turn, newly interpreted. This damental scepticism was voiced concerning the process will reassure those who find themselves

proposed blending of religion, morals and politics. becoming repeatedly irritated when they see how UPHOFF LENA VOVAN13/ISTOCKPHOTO, PHOTOS: In John’s Revelation, God promises to create a quickly the new naturally becomes the old. new heaven and a new earth – a New Jerusalem PD DR ALF CHRISTOPHERSEN, Director of Studies – to replace the ungodly Babylon; a mighty voice at the Evangelical Academy of Saxony-Anhalt proclaims that the presence of God will dwell with in Lutherstadt­ Wittenberg and Private Lecturer for all people: These are announcements of an escha- Systematic Theology at the LMU Munich.

58 59 SPEAKING ABOUT GOD IN NEW WAYS SPEAKING ABOUT GOD IN NEW WAYS

“I DO NOT BELIEVE IN GOD –

PROF. MICHAEL eading literature pundit and critic Marcel Contemporary the feeling to people who are suffering and failing MIELKE, Team Reich-Ranicki once said, in his inimitable “that they are not alone in their condition”. In Manager: Business apodictic way, that good literature has only literature longs such a way, de Botton draws believers and non- Improvement two topics: love and death; everything else is ne- believers into an intelligent conversation about and Information for a God gligible. However, perhaps he overlooked an even religious values and the “uses of religion” in his Management at who takes care the DB Mobility bigger subject matter hiding behind these two book. Logistics AG ­topics: God. Our entire life is more than love and of people Searching for God at the very limits of life, death! Where is God in it? Is God in there? Arno Geiger writes movingly about his father’s It is surprising how many contemporary BY ERNST ÖFFNER Alzheimer disease (“Der alte König in seinem authors are concerned with these questions; Exil” (the old king in his exile), 2011) and seems ­surprising, because literati are something like the surprised that his father, who has moved into a seismographs of society. nursing home, repeatedly expresses the desire Take Martin Walser, for example, who, during­ to go “home” – but yet he is not referring to the a life-time of novel-writing, grappled with the house which he built and lived in his whole life. subject of love and its breakdown. When he was “. . . It was only years later that I understood that more than eighty years old, however, he wrote my father’s desire to go home contained some- Henning Kiene: Where, then, are new things thing new; and either more or less so. New things three books in the space of two years (2011/12), thing profoundly human … This place of com- actually developed? primarily develop in communication with other and in these, he wrestles with religion and God fort was called home by my father; believers call it Michael Mielke: In principle, new things can deve­ specialist disciplines, with other people whose as a metaphor for love (“Muttersohn”(a mother’s heaven.” In an interview, he said: “Whether I am lop anywhere. However, they develop most readily­ characters are very different, in terms of persona- son), “Über Rechtfertigung”(about justification), or am not a believer – I would quite like to have in an environment which promotes creativity; an lity type, stage of life and wealth of experience. “Das dreizehnte Kapitel” (the thirteenth chap- such a place where I feel at home.” environment which is a little bit set apart from It is this kind of communication in particular – ter)). Walser is investigating the question: What every-day life. It does not have to be the legen- and the communication about the communica- does it mean to have a faith, to speak of God? He any of these contemporary authors find dary Google-playground. It is helpful if the place tion – where diverse constructions of possibilities lets his characters speak vicariously for himself, that they are missing something which neither smacks of, nor looks like, work. For me, it are discussed, which can then indeed lead to new and invents protagonists who attempt to plumb once supported people through life. is important that a question about the “where” is things. the depths of love and faith; who dare to be reli- They speak of a sense of longing, a longing that asked, because the question concerning the “how” What is the biggest innovation to have been gious in the widest sense of the term. Putting up there might be something which supports us, es- belongs to the question about the “where”. New ­developed in the InnoLab? with oneself, in all of the abysses and ambiguities pecially during the dark hours of life: the hours of things develop if I am not alone, but rather in It is an app, whereby one can share and evaluate of life, of sin, of one’s own limitations, of a lack despair, of fear, and of facing death. This becomes places where I meet other people who inspire me. one‘s own ideas with one‘s colleagues. You can of success, of exhaustion, and of failure – these obvious in statements such as the following: How do new things develop? actually write into it, for example, how much are his topics. And of being comforted in despair. “I don’t believe in God – but I miss him.” First of all, by switching on our brains. This is as time or money you would need to think some- For which he employs a surprisingly theological “Whether or not there is a God – I need him.” difficult as it sounds. In order to think about new thing through. And the whole thing then be­ term: “being justified”. Possibly the most perso- “Whether I am or am not a believer – I would qui- things, one must think very hard. And one needs comes a process in which the team manager gets nal of all his statements, the one which he conti- te like to have such a place where I feel at home.” to extract oneself from the internet for at least involved. If he wants, he can simply release the nuously modifies, is the following: “Why do we Whoever misses God is already searching for 90 minutes. I need paper, a pencil, and then the innovation. It works on a mobile platform. There believe? Because there is a lack in us.” As one of him. Contemporary literature, as a tentative quest intensive discussion with others. A clear head is is no laborious logging process, but rather, I can his protagonists puts it: “Whether or not there is for God, as a longing for a sustainable faith which necessary and it helps to put on a different pair of get on with it quickly. This app pulls together all a God – I need him”. helps in life, and also, when it is time, in death. glasses. When I speak of glasses, I mean thinking contributors; it is a profound innovation. There Similarly, the English author Julian Barnes­ This is not a small thing. Perhaps it is a beginning. in a different realm of reality. In other words, to are many others, but this is one of the biggest wrote: “I don’t believe in God – but I miss him.” And sometimes, if the longing is strong enough, it simply ask yourself: Can I approach this topic in highlights. In his book, “Religion for Atheists. A Non- already carries with it the taste of fulfilment. a very different way to the way in which I would Believer’s Guide to the Uses of Religion” (2013), typically look at it? REV HENNING KIENE, Member the London-based, Swiss author and self-­declared REV DR ERNST ÖFFNER was the Through whom do new things develop? of the Reform Process Project Team atheist, Alain de Botton, poses the ­question as Regional Bishop of Augsburg. In former times, it was more likely to be an indi- in the EKD Church Office. to whether a non-believer can have part in that vidual. I think that today, it is more likely to be which is available to believers, in terms of equip- a group of people. In a group, either one or the ment for the soul. For him, Christianity is fasci-

other can contribute to the development of some- (PORTRÄT) EGGERS CHRISTIAN SEB_RA/ISTOCKPHOTO, FOTO: nating, in that Jesus’ death on the cross conveys

60 61 MY REFORMATION SPEAKING ABOUT GOD IN NEW WAYS INSPIRATION FOR A SERMON

They will speak of the power of your awesome deeds; I will declare your great accomplishments.

PSALM 145:6 · CEB, 2011

Do you believe in God? – the student asks, precariously the teacher answers, and his voice sounds hoarse with excite- steadying himself with two fingers on the desk. It is a private mo- ment. With every year that astrophysics progresses, God be- ment. Otherwise, he would have immediately cavorted out into comes more mysterious, more awe-inspiring to me. – The boy the break with the others. But this time, the physics­ thinks for a while, until the image recounted has built lesson had been nail-bitingly packed with up in his own imagination and sinks in. God, so suspense. Do you believe in God? The ­great that an expanding universe has space ­teacher brushes him with a glance, as in him! God as the space of the worlds if to check whether this is a ­serious in which infinity thickens to places, question. Then, he steps over to and eternity to time and presence the window and looks out. of mind! The seconds go by, and The seconds drip by whilst he the two are united in the silent searches for an answer. – If, enjoyment of pure fascination. as you say, the boy tries once Then, the connection is ­broken, more, if there truly is such the boy shudders. Do you be­ a violent interplay of forces lieve in such a God?, he asks up there, if black holes trap again. – Faith, the teacher says, all light, if stars explode and weighing the word carefully, I e belongs to the cityscape of Lutherstadt Wittenberg, the city, welcomed at church conferences and exhibitions, and ­gravity waves shake hundreds would rather say that I am ­deeply just as much as the Castle Church with its door of thes­ well-known throughout the media. He declares himself to be the of billions of galaxies . . . Who impressed. I do not understand H es, just as much as the tourists from all over the world “world’s best contriver of original Luther quotations”. then can still believe in a God on how it is possible for him to be so and just as much as the street singer with his guitar. Cloaked in One dark evening, he approaches me in the streets of his city earth? – Without turning his face, the big and yet so small that he can look into his ­medieval-looking garment, his wily-looking eyes peering out and addresses me: “Brother, why are you so sour-faced?” I start: teacher tentatively begins: Perhaps our our eyes here on this marble-sized earth. from beneath a black cap – this is how the children and the old “I am annoyed because . . .” and do not finish the sentence. ‘­Luther’ imagina­tion does not have a big enough image I believe, the teacher says, as if to himself, I be­ people love him, this is how he walks through the town as a tou­ ­interrupts me, looks me squarely in the eye and says: “Brother, of God. Perhaps the heavens tell of his true size. Perhaps lieve that the generations before us have truly been right. rist guide. Many are not aware of his real name. They only know take good care of your words: They bring things to light. Who is God is bigger than the universe. And everything that expands, We are seen. At times, I can feel his glance; it shakes me to the him as “the Luther”. According to his identity card however, he annoying you?” I stop, then merrily continue on my way. lives, widens and moves because of his breath. Perhaps we are core. PHOTO: SEBASTIAN ARLT SEBASTIAN PHOTO: is Bernhard Naumann. He is famous beyond the boundaries of BY JAN VON CAMPENHAUSEN PHOTO: DVOUGAO/ISTOCKPHOTO just waking up and beginning to see an unfathomable vastness, REV DR UWE VETTER, Düsseldorf.

62 63 CELEBRATING GOD IN NEW WAYS CELEBRATING GOD IN NEW WAYS CELEBRATING GOD IN NEW WAYS WHY DO WE CELEBRATE?

In a Field of Tension between Anarchy, Order and Compulsion BY WALTER LEIMGRUBER

elebrations and celebrating, as a ba- normality. Masks are commonly used in those in authority who fear them. At times, sic form of human behaviour, can be festivals to abolish personal and social con- festivals can stir up a liberating power,­ C found in all societies. They involve ventions. The festival not only brings relief which has the potential to be harnessed for symbolic, expressive actions, which allow to the individual, but, as a corporate occa- upheaval and revolt, even revolution. Fe- the analyst to draw conclusions about the sion, it also has a consolidating effect on stivals can act as a critique of the existing organisation, the structures, value system the group. As such, it aids the overcoming conditions and evoke images of a just, uto- and ideas of the participants. They can be of every-day conflicts and friction, and the pian order, inspiring people to dream of a read as being symbol systems of a collective reaching of a new awareness of unity. more beautiful and better world. Such an construction of meaning, the significance interpretation does not define the festival of which only becomes comprehensible MEANINGFUL CELEBRATIONS as a place of freedom from every-day life against the backdrop of the respective so- Rather than a mere suspension of every-day nor as a form of event which gives meaning cial, historical or religious context. There life, some celebrations place the realisation to every-day life, but rather, as a liberation are various explanations as to what cele- of something significant at the forefront. from the very reality of what has become brations and celebrating means for society. Contemplation, thoughtfulness, reflection every-day life. Here, the festival does not and solemnity characterise the celebration, legitimise every-day life; on the contrary: It RELIEF AND ECSTASY which aims to establish historical continui- signifies the “bad conscience” of every-day The celebration – particularly the festival – ty, cultural unity and the affirmation of va- life with all its injustices, and calls for the is the social place where spontaneous and lues. Regulated and organised down to the realisation of a more ideal society. emotional behaviour is not only permit- last detail, such events frequently occur in A fourth perspective relates to the no­ tion­ ted; it is even desired. During a festival, one particular locations at specific times, which of the social power of a celebration, but in breaks with habitual conventions and es- bear a relation to the history of the celebra- reverse. In such an interpretation, the festi­ capes from the monotony of every-day life ting group or institution. Examples include val is a consumption-oriented spectacle with its norms and adversity. The pressure anniversaries of battles, revolutions, peace which acts as an instrument of power for to perform, the compulsion to constantly agreements, birthdays, anniversaries of the powerful; as a purposefully instituted plan ahead and the fear of the future fall deaths, founding dates and religious feast outlet for the reduction of the pressures from a person and he or she is able to let go days. The central element of such festive and political dissatisfaction within society, and live in the moment. Festivals inherent- occasions is the spoken word – the address and as a sedative for the masses. ly involve an element of supernatural expe- – which is often recited with a pathos that Comparing these various interpreta- rience. Ethnologists report occurrences of is rarely employed in every-day discourse. tions with concrete examples of festivals, ecstatic rapture during the celebrations of Signs, emblems and symbols are part of the one observes that each theory selects par- so-called “primitive societies” in days gone décor of such celebrations, and ritualised ticular festivals as the examples used to de- by. The French sociologist, Emile Durk- performances – in condensed form – de- monstrate their “true” meaning. However, heim, regarded the essence of the festival pict the spirit and the purpose of the occa- in their pure forms, the models described as being the excess; the momentary return sion, as well as the institution. The dignified are rarely found in reality. Rather, festive to the creative chaos of an original time, in nature of the event is re-enforced through and celebratory factors blend into one which a person faces the divine. Every festi- elegant clothing, solemn music and slow another on many occasions, and liberating val therefore, even an irreligious one, con- processions. Whilst the exuberant festival is and restricting elements sit very closely tains traits of a religious ceremony. Visual rather inclusive than elitist, these kinds of together, so much so that often, a variety and experiential aids as well as supporting festive occasions elevate the importance of of explanatory approaches can be applied attractions serve to amplify the experience: social hierarchy, emphasising social distinc- to one and the same festival. Boundary- The festive meal, which – in former times tion through the use of uniforms, badges setting and the dissolution of boundaries, – was preceded by a time of fasting, was and insignia. The celebratory occasion does compulsion and anarchy, order and chaos just as much a part of the festival as the not suspend every-day life, but ascribes can thus be regarded as the contrasting consumption of alcohol, tobacco, or other ­meaning to it, recognising, by means of the pairs which bring the festival to life. drugs; and just as much a part of the festi- celebration, its significance and value. val as the use of music, dance, and light dis- PROF DR WALTER plays – all in all a demonstration of maxi- LIBERATION AND ­UPHEAVAL OR ­LEIMGRUBER, Professor of mum splendour. The festival is associated STABILISATION OF AUTHORITY? Cultural Anthropology with an atmosphere which is easy-going, In some epochs and in some societies, the at the University of Basel. relaxed and disengaged, one which faci- celebration of certain occasions have been –

PHOTO: SEBASTIAN ARLT SEBASTIAN PHOTO: litates the individual‘s detachment from and still are – prohibited, because there are

64 65 CELEBRATING GOD IN NEW WAYS CELEBRATING GOD IN NEW WAYS

Celebrating and we can drift along, sing and dance and do what – in ­proclaiming the One other circumstances – could be ­quite embarrassing. CELEBRATING THE FESTIVAL under whose blessing Suddenly, many things become ­quite easy. Life be- we stand. PHOTO- comes wider, and we celebrate and wonder. GRAPHS TAKEN FROM THE KIRCHENTAG Kirchentag makes space for whatever is possible OF FAITH TOGETHER – for the Church and for us as individuals. If, for IN STUTTGART, 2015. example, a gay and lesbian celebration of the Lord’s An Invitation to Join the Celebration BY CHRISTINA AUS DER AU Supper is led by a female bishop, in the heart of the KIRCHENTAG“ district of Hamburg – the area which contains the hen on Wednesday evening, during the MEANS most mosques – and the celebration­ is “guarded” opening service, the familiar fanfare EXPERIENCING by some of the Turkish boys who live in the W of the Kirchentag is heard, the FELLOWSHIP AND district and who asked what they could do to bi-annual­ celebration will be about to start SIMPLY BELONGING help: This is Church, in an un­usual place, da- again. By this time, 100,000 people will have TOGETHER ring to do great things and build new bridges. already arrived, having worked their way „ through the thick guide to the event during And when we stand together at the closing their train journey. 2,500 events will have service and celebrate together, when the head been planned, stages built and market stalls and the heart are enlarged and the soul starts erected. Hosts will have opened the doors to to sing, we become newly conscious of what their homes and welcomed their guests for the we can do and to what we are called. Then, Kirchentag, with a great deal of curiosity. There­ our desire to live differently, more freely, more will be an optimistic atmosphere, vibrating in responsibly, and more peaceably, seems to be the streets and alleyways of the city during an within reach. Then, the notion that we could “Evening of Encounter”. During the next three change and transform ourselves, becomes days, the congregation of the Kirchentag will conceivable. This euphoria may well quickly cram happily – even singing at times – into full THE“ dissipate from every-day life, but the memory buses and trains, making it a daily habit to push KIRCHENTAG lingers in our hearts. their way through from exhibition hall 7.1 to ENLARGES SPACES, Kirchentag also involves experiencing a hall 10.3, where they will sit on cardboard stools FOR CHURCH ­sense of community, not having to explain for hours and hours, again and again. People will AND FOR oneself, but simply to belong. Saying the same listen and discuss, sing and pray, laugh and cele­ OURSELVES prayers, believing in the same One: It is these things brate. 5,000 helpers will ensure that everything „ which bind us together and strengthen us. They runs smoothly and, at the gate, they will confident- make us grateful for what we have been given. We feel PROF DR CHRISTINA AUS ly ask everyone to show their entry ticket, even if that we are children of God and have reason to DER AU, Lecturer at the the person in front of them is a federal minister. celebrate life, celebrate our being together and Theological Faculty of the On Sunday, the agencies and those in positions celebrate the One whose presence we sense. University of Basel and of authority within the city will observe that it is The song “There is a longing in our hearts, O Theological Director of ­ ­quite true what the organisers of the Kirchentag Lord, for you to reveal yourself to us” has become the Centre for Church ­Development of Zurich have been telling them for a year: That Kirchentag a Kirchentag hit. Whoever celebrated the artoklasia­ University. She is is different from all the other large events which (the breaking of bread) in Munich, which united the the ­President of the 36th have so far been hosted in their city. During the denominations in table fellowship; whoever saw the ­German Evangelical closing service, the instruments of thousands of thousand candles floating on the river Elbe in Dres- Church Convention brass players will blend together to produce a spec- den, they sensed what it might feel like when the (Kirchentag) in Berlin and tacular sound. Once again, the hundred thousand Kingdom of God comes. Whoever participated in Wittenberg in 2017 – people will join as one and – somewhat overtired the opening service in Hamburg, in the middle of the 500th anniversary of the Reformation. – will hold their crumpled Kirchentag scarves high the Reeperbahn; whoever experienced the moment above their heads, before travelling home, inspired of stillness in Stuttgart, after the Taizé chant from and animated. 10,000 mouths had faded away, this person has an BLENDING“ idea of what it will be like when God is present. TO PRODUCE A Perhaps it is this that makes Kirchentag so special – SPECTACULAR SOUND: that, for five days, so many things will be so This is what it means to encounter God in new and easy: Arguing about a topic, yet staying together. THOUSANDS OF BRASS very different ways, celebrating and ­proclaiming Being of good cheer, even though there has been MUSICIANS WILL PLAY the One under whose blessing we stand, as a constant snoring in the communal accommoda­tion TOGETHER AT THE ­vibrant fellowship, on a journey together. In such during the night. Living in very different ways, yet CLOSING„ SERVICE a way, the Kirchentag is a large, happy and impres- knowing full well that we derive life from the same sive celebration of faith, which, God willing, takes

source. Either feeling very young or very grown-up, PHOTOS: EPD-BILD, DEKT/SCHULZE(PORTRAIT) place every other year.

66 67 CELEBRATING GOD IN NEW WAYS CELEBRATING GOD IN NEW WAYS

CROSS-ROADS IN LIFE

In Occasional Services, There are cross-roads in life, and it is at Occasional offices are services which dis- the confirmands process into the church and the We Share Our most Significant ­junctures such as these that we celebrate, rupt life. We need festivals and celebrations congregation stands; or whilst the congregation Life Events with God and 1 both in the family and in the Church. A 3 in order to gain a sense of detachment from sings “Now Thank We all Our God” at the end of child is born, a young man takes leave of his our every-day lives – with its babble of multiple such a service; or duing a marriage ceremony, when with Our Fellows childhood, a couple decide to live together “un- voices – and to be able to think about life. From the wedding march by Mendelssohn is played. In til death us do part”, a relative dies and one has a sociological perspective, there is a difference these instances, many emotions are roused through BY ISOLDE KARLE to say a final farewell. Many people resort to the between a festival and a celebration. A celebra- the use of such music. Quite a few people will have liturgical support that is offered by churches tion makes those involved aware of the whither, tears in their eyes. The musical and festive character ­during these important transitions from one whence, what for and why of their lives. It reflects of these occasional services ensures that life events phase of life to the next. They are grateful for the the meaning, the purpose and the future of their – which are naturally highly charged with emotion birth of their child, they want to express their lives – as well as their social environment – in – are brought to the senses, and thus to conscious- thanks in a service and celebrate their child’s a supra-individual context of meaning. A cele­ ness. Music facilitates a harmonisation of emotions baptism together with others. In view of the bration helps deal with every-day life, ­focussing and connects people in a fellowship. Birth and many demands which raising a child entails, on a positive aspect of it and thus revealing it to adulthood, love and death are foundational in the in view of the unknown risks which lie ahead be meaningful. Therefore, celebrations can be history of an individual and of a family. They are (­either those affecting the individual or those rather serious and solemn in tone. Given such places of change; places which – during a service – in the political sphere which affect the many), a definition, occasional offices can be predomi- are shaped, interpreted and celebrated. in view of the fears which many people possess, nantly regarded as celebrations. However, they God’s blessing is requested and protection for also contain elements of a festival. Festivals help For many people, the core aspect of the ce- the child is solicited, so that the child might, us to cope with every-day life by suspending it for lebration is the blessing. In a blessing, God’s by gracious powers, be wonderfully sheltered. a certain period of time. Thus, a festival can be 5 support is, tangibly and individually, con­ ­Baptism, confirmation, weddings and funerals exuberant, happy, and even contain elements of veyed to a person, to a couple, or to a family. In the are the most important occasional offices – or ecstasy. At a wedding, this aspect is particularly gesture of blessing, they are told something and services rather – which relate to occasions of a prominent. ­given something which they can neither say nor particular existential nature in a person’s bio- give to themselves. Implicit in the blessing is the graphy. In no other type of service are religion First and foremost, it is the family celebra- notion that individuals are not merely a product and personal history, religion and family, so tions following the service which empha- of their own existence, but that they are more than closely interlinked as here. Individual life and 4 sise the happy and elated elements of the they themselves are aware. In the blessing, God is experience are brought into an immediate and celebration. Food and wine are just as much a part celebrated as the giver of all good things, and life is graphic connection with faith. of a party as festive attire. They carry us away from interpreted as a sign of God’s love and care. The gaze every-day life and lift up the soul. However, there thus moves away from one’s own personality and These occasional offices tangibly express are festive aspects to be found, not only in baptisms, capabilities, to a life which is understood, first and God’s love and care. The tangible aspect confirmations and weddings, but also in funerals. foremost, as a life which has been given, a life which 2 becomes apparent during the blessing as If the funeral ceremony is predominantly marked one has received. With all their queries and emo- people feel the water and the sign of the cross on by a sad and solemn tone, during the subsequent tions, people are encouraged to entrust themselves their foreheads, and sense the minister’s hands reception, there is frequently a happy reminiscing to God during the blessing. They are not referred PROF DR ISOLDE KARLE, on their head, as a blessing is conveyed. The rites of the life of the deceased and a great deal of laugh- back to themselves alone, but they experience the Professor of Practical of these occasional offices thus require the phy- ter. It is not only the loss, but the rich memories feeling of being held. The indelible nature of one’s Theology and Head of sical presence of those involved. Given that there of the life of the deceased and his or her idiosyn- individual identity before God becomes particu- the Institute for Religion are a great number of occasions, in our modern crasies which often characterise the conversations. larly obvious at the beginning and end of life. God and Society at the Ruhr society, where communication is possible inde- Festive elements not only emerge during such fa- respects the individual in baptism, before they are University in Bochum. pendent of bodily presence, such offices cannot mily celebrations, but they also occur during­ the able to act as an independent entity and, during the be taken for granted. However, during a celebra- services. Music, in particular, plays an important funeral, God respects the individual even after they tion, it is only possible to celebrate with people role. This is the case, for example, during a confir- have ceased to exist as an independent being. Such

who are physically present. THOMAS TUBE/PHOTOCASEPHOTOS: LOHNES/EPD-BILD, mation service, when the organ plays a pre­lude as occasional offices celebrate God in the midst of life.

68 69 CELEBRATING GOD IN NEW WAYS INTERJECTION CELEBRATING GOD IN NEW WAYS F a i th P a n R d “ARE YOU H O u HUMOUROUS m o T WHEN YOU u r E ARE ALONE?” ar S e no T S asks Max Frisch in his t A Op U questionnaire on humour. po N O This question is, at first, somewhat sit T R es AE , b AN O HI irritating, since humour is frequently con- ut D HUM ATT Com A M nected with socialising and with the ability ple ISEL life. It ment O r BY G to make others laugh. However, in a poin- ne Anothe is good Re- ted manner, this enquiry gets to the heart of God is already at work, and formation doctrine to the matter of humour, since, in an adverse that we already live in God’s just world, remember God’s grace at this point. Whilst situation, humour boils down to a sense even if it does not look like it. Stumbling, Luther asked how he could find a gracious or an attitude. It is only in such a situation searching, sensing, spirited, lion-hearted God; today, every person has to ask him- that a sense of humour can unleash its stri- or faint-hearted, we do our best, enjoy self: When will I finally be gracious with king power and potential for change, which wonderful moments, get upset and look myself and accept myself, warts and all? is brought about by making oneself laugh for strategies to change whatever has an- When will I stop functioning according to when one could just as well cry or fly off noyed us. This is somewhat mad, and this rationale of further, better, more? One the handle with anger. Take for example, is meant to be, since we are nonetheless wishes for a bit more defiance, the defiance the man who went for a walk on a Sunday “fools in Christ” (1 Cor 4:10). of humour and of faith. in a snow-white shirt on which a pigeon Fun-loving and exuberant, a person chose to deposit its droppings. “Truly,” he SERIOUS, BUT NOT with humour relies upon their own creati- said, “it is good that cows can’t fly!” With TOO SERIOUS vity in a time of need, just as faith relies on a clever comparison, he claims the power Faith thus confronts the serious side of the power which comes to its full strength of interpretation over his misery, and quite life – and humour does the same. Humour in weakness (2 Cor 12:9). Therefore, both rightly so. There are always more perspec- is the amazing attitude of taking oneself, humour and faith hope for what is im- tives concerning the one problem to con- one’s circumstances, the world and all the possible, even though they do not hope sider, no matter how unpleasant it may be. disagreeable things seriously, but not too for what is perfect; and faith even hopes seriously. In this way, there is creative room for God’s impossible possibilities. Indeed, GRIEF AND HAPPINESS OF for manoeuvre between being serious and they allow us to be courageous, at times HUMOUR AND FAITHS being all-too-serious, which opens up new also visionary, audacious, nonconformist, Whether the issue is a mere trifle or an opportunities for action. This constitutes careless and even boisterous. This is the enormous mess, “Humour grows on the the lightness and inner freedom of hu- only way that things will change and, of muck which pollutes the air that I breathe”­ mour. It is also the attitude with which faith course, one does not immediately have to (Sigmund Graff). Thus, humour has ama- is familiar. An inner freedom amidst all the start another Reformation. A sense of hu- zing potential. It connects the greatest mi- mess, even towards death. The ­Christian mour can prove to be very helpful in terms sery with the greatest lightness, without faith is not afraid to take even death seri- of developing faith, since it radiates this casually brushing the hardship aside. On ously, but not too seriously. The lightness intrepidity, curiosity and defiance, which the contrary, only in confrontation can and the joy of life, which should be conta- faith, at some point, seems to have lost. new perspectives become accessible. The gious, are meant to make one take oneself The band of disciples showed sparkling,­ Christian faith is very much aware of this seriously, but not too seriously. In gene- ecstatic enthusiasm, shared possessions in its talk about sin and redemption. Sin, ral, this little word “too” seems to be quite and words, and rejoiced, whilst sharing which is much more than personal failure,­ complicated, and one which increasingly bread and wine (Acts 2), but this seems describes our overall situation. Nobody manoeuvres a person into a nonsensical­ to have happened a long time ago. Could GOD IS manages to act justly in a world full of in- high-performance spiral. Everything needs it be dangerous to be all aflutter with justice and violence. We attempt to do so to be perfect, absolutely watertight, unam- excitement, in an uncontrolled way? A GLOWING and yet, unwittingly and un­intentionally, biguous, well thought out and exact. Such This is however, precisely what rejoicing contribute to the situation. It is difficult an attitude generates self-opinionated, is about, in the large and the small cele­ OVEN to recognise the mechanisms of one’s in- dogmatic and – in the worst case – fun- brations of life. (PORTRAIT) BUX BARBARA DAVIDF/ISTOCKPHOTO, PHOTOS: FULL OF LOVE volvement in such situations in a neolibe- damentalist individuals. It is good if hu- ral economic system, which suggests that mour can enter at such a point, since it DR GISELA MATTHIAE, every hardship can be attributed to poor saves faith from fanaticism and brings Free-lance Theologian, Clown personal performance. In the same vein, it back to itself. Both, faith and humour, and Clown Trainer. redemption is also much more than a per- know full well that we are not perfect, and Martin Luther sonal experience. It is the mad assumption that we were not made to be perfect. Im-

that the unconditional love and care of perfection – and even failure – are part of ARLT SEBASTIAN PHOTO:

70 71 CELEBRATING GOD IN NEW WAYS MY REFORMATION CELEBRATING GOD IN NEW WAYS INSPIRATION FOR A SERMON

fter a long time of thinking, hoping, would end, and now it became difficult to accept a ­worrying . . . the victory over the cancer was new lease of life. A decided in my favour. The struggle was Starting from scratch worked well: I found a new hard. A new phase of life is beginning – for me, this job, made wonderful friends, had to gather courage,­ is a significant Reformation. and build up my self-confidence. Even my former For more than half a year, there were only question looks slowly returned. The illness had changed­ me. marks in my head: What will happen? Will I be able I thought I was ugly. Though I always knew that to live the way I did before the diagnosis? “Oh yes, there are more important things in life than a new And at the time for the banquet I will,” is what I kept telling myself. I was defiant. hairstyle, I was nevertheless happy when people After a long period of suffering, it was over. “You are could no longer immediately guess my illness by healed,” I can still hear the doctor saying. The new looking at me. he sent his servant, life could begin. In many ways, I had to start from Today, almost twelve years later, I can face scratch: Reviewing friendships, looking for a new everything in a completely different way, much job, giving my life new shape, thanking my parents­ more openly. In my deepest crisis, I would never to say to those who had been invited, and others. Simply living became a task which was have expected my life to become so beautiful again. not so easy for me. I quickly grew dissatisfied, but During the entire time, I have learnt a lot. it could have been worse . . . No-one knew how it BY MICHAELA LANGE ‘Come, for everything is now ready.’

LUKE 14:17 · ESV, 2001

Celebrating the Lord’s Supper in new ways? Come, for church on a Sunday? New ideas? Or breathing new life into old everything is now ready! opportunities? This invitation can be heard in the churches, whenever the Lord’s Is the invitation really meant for everyone? Without any qua- Supper is celebrated. It is then that those who feel lification? What would happen to our past? Where invited come to the table of the Lord. would our traditions be left? They know what to expect; although Tradition however, needs to be alive in or- the spoken words do not explain der to survive. This means that, since what is so inspirational about the we are the messengers, we need to Lord’s Supper. It is a kind of bring ourselves into the discussion. magic that I feel as I eat and I invite people! “Tomorrow, I am drink along with the others. going to the Lord’s Supper and I It is wonderful when the cele­ would like you to join me.” bration begins and unfami­ Does that work? liar people join the Christian The children in the children’s meal. When Christians were ministry are an example to us. still new in world society, the They write elaborate cards of Lord’s Supper was an exclusive invitation in their favourite co- event. Only the initiated were lours: pink, blue and gold. “Will allowed to participate. For them, you come? Everything is now ready! this was the only way to survive as Eating and drinking with Jesus at his a Christian congregation. The mystery table is wonderful. Do please come!” of faith was not freely available. One had to Every invitation, whether written and co- successively draw closer to it. It was dangerous to loured or spoken, is a confession! It says: I belong to acknowledge one’s allegiance, which is why there was such this group of Christians, to this church. It also says: I like you! reserve and secrecy. I want you to be there. So much warmth! Magical! Say to those who are invited: Come, for everything is now ready! REV CATHARINA UHLMANN, Consultant in the EKD-Centre for Quality PHOTO: SEBASTIAN ARLT SEBASTIAN PHOTO: PHOTO: HENNING ROSS HENNING PHOTO: How do we pass on this invitation to the people who are not in Development in Worship Services, Hildesheim.

72 73 DISCOVERING GOD IN NEW WAYS DISCOVERING GOD IN NEW WAYS DISCOVERING GOD IN NEW WAYS

GATES OF FREEDOM – WORLD REFORMATION EXHIBITION

Joined by Guests from Across the Globe, We will Celebrate the Reformation as a World Citizen in Wittenberg BY THIES GUNDLACH

he world visiting friends” – this of the Reformation through exhibitions mation Exhibition. However, the Evange­ wonderful claim of the “summer’s and concerts, discussions and produc­ lical Christians in Germany will ensure T tale” that was the World Football tions. The “world” of the Reformation’s that, during the time of the World Exhibi­ Championship of 2006 – albeit that Ger­ insights and contradictions, the world tion, there will not be a single day in which many might not have been selected as the also of its beauty and breadth, the world of one might even consider that this could be host country through exclusively legal its powerful faith and controversies: these a nationally-minded exhibition. ­means – can hardly be outdone: It is short, will constitute the first dimension of the This aspect alludes to the third di­ succinct, clear; an ideal example of good World Exhibition. mension of the World Reformation Ex­ communication. The world – in this case, The second dimension is the global hibition denoted by the term “world”, 24 teams and the correspondingly diverse orientation­ of the World Exhibition: Con­ which, since we are expecting guests guests – came to visit football friends in trary to a tradition of Protestant nationa­ from across the globe, is a literal dimen­ Germany. By comparison, the term World lism – which is just as pronounced as it sion. The tourism industry is sending Exhibition sounds more laborious, since is deplorable – the 500-year-anniversary unambiguous signals that there will not trendiness, innovation and presentation of the Reformation in 2017 is to have an only be guests from countries which have are connected with it. The World Refor­ international flavour. From its very begin­ been greatly influenced by the Reforma­ mation Exhibition is located between two tion, such as America and Sweden, but fields of associations: On the one hand, it is also guests from many other countries. about guests celebrating with us during the THE WORLD“ EXHIBITION They will take advantage of this summer summer of 2017, on the other, it is about WILL NOT BE RESTRICTED to visit Europe, including Germany and, the artistic staging and presentation of the TO EITHER LUTHERAN, whilst in Germany, will also visit Witten­ topic. The term “world” in the title “Gates OR GERMAN, OR EUROPEAN berg. It should also not be forgotten that of Freedom – World Reformation Exhibi­ PERSPECTIVES the National Special Exhibitions in the tion” points to three different dimensions „ Martin-Gropius-Bau in Berlin, the Lu­ within the context of the anniversary of ther House in Wittenberg and Wartburg the Reformation in 2017: nings, the Reformation was a “citizen of the Castle are also popular attractions. In First of all, the term “world” relates to world”. The celebration of the anniversary no way does the global dimension of the the “world” of the faith of the Reforma­ will not be restricted to either Lutheran, or anniversary year of 2017 and the World tion: During the course of the “Luther De­ German, or European perspectives. The Exhibition rest solely upon the shoulders cade”, from 2008 to 2016, the anniversary World Reformation Exhibition will be­ of the Evangelical Christians, rather it is of the Reformation not only served­ to come tangible through the presence of the the joint initiative of the churches, state make new pathways into the world of global dimension of Reformation faith; be and civil society, who, in their diverse the Reforma­tion, to facilitate discussions that through the “Luther Garden” of the ways, will contribute to the presentation about its significance and to raise criti­ Lutheran World Federation, through the of Germany as a hospitable democracy cism at its being overrated, it was the very Guesthouse for the Ecumenical World in that is open for discussion and shaped by means by which many people initially Wittenberg which has been planned by its cultural heritage, and a nation which ­accessed this world in the first place. Much the EKD congregations abroad, through can remember its religious roots without of this will be visible, experienceable and the discussion of international topics, or indicating a biased preference for a par­ debatable during the World Exhibition in through individual churches of the ecu­ ticular denomination. The world visi­ Wittenberg as, between 20th May and 10th menical world found in Wittenberg. Of ting friends – this claim also applies to September 2017, there will be many speci­ course, no-one can expect all Reformation 2017, but, given that it has already been fic places and times in this world-famous churches from across the globe to be per­ claimed, cannot, of course, be used as a

PHOTO: SEBASTIAN ARLT SEBASTIAN PHOTO: town of Wittenberg portraying the world manently present during the World Refor­ motto.

74 75 DISCOVERING GOD IN NEW WAYS

the hymn of praise, exhorting the listener THE “PRESBYTERIAN SCHOOL to open the gates (Psalm 24:7), the gates of OF SCIENCE AND TECHNOLOGY” Jerusalem, and also the gates to the house in Cameroon is the 500th school BAFUT, CAMEROON of God, in which believers experience joy, of the project network. It is an important educational institution happiness, and even the presence of their for people who support Cameroon God (Psalm 100:4).We need open gates to in its development. faith, especially in secular times, which is why there is also a gateway of Spirituality. in Wittenberg. These are the gates of yearning for God. In a very beautiful way, this longing is ­described by the prophet Isaiah fol­ lowing the destruction of Jerusalem (Is 62:6–10) “You who remind the Lord, take no rest . . .”. This hope for God, for the presence of God, is indeed a yearning also found amongst the people of today. How­ ever, one can also be trapped within the gates of a city, as David was (1 Sam 23:7), and this should not be underestimated. Locked gates restrict freedom, frighten people and give rise to injustice. How do we deal with the locked gates of our time, OPENED GATE in from which people cannot free them­ the Collegienstrasse in selves? What do we say about the pri­ Wittenberg as a sons of our country, or to those who are Symbol of Encounter and Freedom imprisoned by the labels that have been ­ascribed to them, such as: handicapped, unemployed, old or ill? A person faced with a locked gate knows no freedom. The GATES INTO THE WORLD locking of gates to Europe also springs to YOUNG, mind, such as in Greek Idomeni. There­ On the Occasion of the Anniversary of the Reformation, fore, one of the gateways in Witten­ berg will be dedicated to the topic of Important Questions about Life in our Present PROTESTANT, Globalisation. Times are Addressed in the Seven Gates of Wittenberg Another gate will be devoted to the subject of Youth and their issues. We BY MARGOT KÄSSMANN will also design a gateway in Wittenberg INTERNATIONAL to focus on Ecumenism and Religions. Schools500reformation and the “Global Protestant Education Network” hose who visit Wittenberg in 2017 life, by grace alone. From here, Luther’s and another upon Art and Culture. It is will not only see the World Refor­ writings went out into all the world. the central vision of the book of Revela­ BY BIRGIT SENDLER-KOSCHEL T mation Exhibition, they will see The gates of cities have a long history: tion that the gates are no longer shut (Rev themselves becoming part of a Reformati­ In biblical times, people gathered before 21:25). A world of free and open gates, in on experience. Seven gates will be designed the gate of a city (Gen 23:10). In the wri­ which people can think in the way that the „BE A BLESSING FOR EVERYONE“ jects which young people, from every continent, as places where we, today, consider afresh tings of the prophet Jeremiah, gates stand Reformers imagined, is also independent is the motto of the COME High School in Myan­ find important to pursue through their school the need for reform and reformation. 500 for the open-minded attitude of a city (Jer and free. The key message from the World mar. The Evangelical school is part of “schools­ and church work. Whether they are followers years ago, in this small world city of Witten­ 17:25). And thus, a gateway of ­Welcome is Exhibition in Wittenberg to all the world 500reformation”, a global network of schools of the Christian or other faiths, their passion to berg, thoughts were developed which were being constructed in Wittenberg. In a is to know that, in the face of all funda­ established to mark the anniversary of the Re­ change the world for the better finds expression able to unleash so much power that they gateway, judicial decisions are made (Deut mentalism, we can return to the places formation. Through this network, Evangelical in worship services such as the one at the Evan­ changed the world. Within its gates, the 16:18; 17:8); which is why there will also which were once successful in opening schools are able to access international contacts, gelical School in Gelsenkirchen entitled: “How REV DR BIRGIT main protagonists met daily: Philipp and be a gateway of Justice (Psalm 118:19). the gates, and through which we can still so as to open up a wide educational horizon for do I become a Reformer?” The 500th school in SENDLER-KOSCHEL,­ Katharina, Martin and Elisabeth. This is We are admonished to administer justice venture out into the freedom of the world pupils and teachers. A glance at the website: the project network, the Presbyterian School of Senior Member of the very place from whence the message in the gates (Zech 8:16). Open gates also and faith today. With courage and the un­ www.schools500reformation.net shows how ­Science and Technology in Bafut, Cameroon, with the EKD Church Office of Christian freedom went out; the gates stand for a vision of a peaceful future (Is restrained hope that there are stories from young people of the Reformation tradition deve­ its rich spiritual life – as displayed by its choirs, and Head of the from whence came the news that no-one 60:11), which is why there will be a gate­ which we can learn and that reconcilia­ lop into Protestants who shape the future. “Pro­ its lessons and its devotions – demonstrates that a Education Department. need money to buy the forgiveness of sins, way in Wittenberg named Justice, Peace, tion is possible in the 21st century, we can test for the future”, the joint campaign of 2015, large number of its pupils have gone on to take an

but that God had promised us meaning in Integrity of Creation. In addition, there is go through 2017 with new strength. FONDZENYUY FREDERICK NJOBATI MODROW/LAIF, JOERG PHOTOS: provided information about concerns and pro­ active responsibility for the development of their

76 77 DISCOVERING GOD IN NEW WAYS

region and their nation during their professio­ less, this new order of an equitable co-existence The Weimar Imperial nal lives. “This kind of work in schools concer­ FROM THE RIGHTS of different religious factions within a political Constitution. ning Evangelical responsibility for young people system signified an early, groundbreaking inno­ and their churches and societies is exactly what vation towards a neutral, liberal, pluralism-pro­ the world needs right now,” said EKD-Council moting, constitutional law concerning religion. Chairman Prof Dr Heinrich Bedford-Strohm, ­ESTABLISHED IN Today’s constitutional law concerning reli­ who is patron of the project, during the 2nd Inter­ gion, which is part of the Basic Law in Germany national Conference for school governing bodies (Grundgesetz Art. 4, 140 GG), is largely based on and directors of education, which took place in CONSEQUENCE OF guarantees that were drawn up in the Weimar Wittenberg in October 2015. By 2017, about 1,000 Imperial Constitution of 1919. There are tho­ Evangelical schools across the globe will be able se who think that one cannot solve today’s – or to make contact via the website schools500refor­ THE REFORMATION even tomorrow’s – problems concerning religious mation, and can, in this way, develop new forms law using the regulations of yesteryear. However, of co-operation. They are doing so with the help through all social change – and even through the of international educational associations, the TO THE MODEL OF increasing religious pluralisation of society – education department of the EKD and the Uni­ these regulations have proved to be particularly versity of Bamberg, who support this growing sustainable and future-oriented. In this vein, the where, amongst other network, both paedagogically and theologically. THE FUTURE following six points are of primary importance: risks, increasing radicalisation may In most nations of the world, church commu­ well pose a threat. nities work closely together with the local schools The Liberal Constitutional Law Concerning Having learnt the lessons of totalitarian Nazi th that are supported by Evangelical churches. ­These Religion in Germany BY HANS ULRICH ANKE dictatorship, the Basic Law commits state Even after almost one hundred years of practi­ On 25 September 1555, schools are the arm of the Church in ­society, and ­action entirely to the service of the funda­ cal experience, the concept of the liberal, consti­ the Emperor with the 1 Estates of the Empire offer the younger generation opportunities to vo­ mental rights and freedoms, as well as to the service tutional law concerning religion in Germany is lunteer. In this way, many millions of boys and he constitutional law concerning religion of the inviolable dignity of every human being. convincing: Not marginalising religion, but re- enacted the RELIGIOUS PEACE OF AUGSBURG. girls across the globe are learning the relevance in Germany is predominantly informed by cognising and promoting it as a definitive power In spite of some cons- and dialogical nature of the Christian faith. As T the Reformation, and the overcoming of the The constitution comprehensively ack­ for the life of the individual, and as an essential traints, it was an early, part of their school life, pupils who have been confessional conflicts which emerged as a conse­ nowledges the existential need for free contribution to an open, vibrant society. groundbreaking­ innovation­ baptised, and those who follow other religions quence. The theological insights of the Reformers 2 religious practice. It guarantees and pro­ This concept is open to further development on the way towards a and worldviews, practise, in concrete ways, how made their way into the field of tension between motes religious freedom in its individual, collec­ and is meant to be thus, so as to allow ­Christians, neutral, ­liberal, pluralism-­ to live together in a thoughtful and tolerant man­ the interests of the conflicting political powers. tive and corporate dimensions. Jews, Muslims and followers of other religious be­ promoting, constitutional ner. It is in the contributions that are made by re­ In 1555, the Holy Roman Empire of the German liefs, to align their lives in the best possible way law concerning religion. ligions and worldviews, that the translation work Nation succeeded in ending the constitutional At the same time, the Basic Law ensures with their religious ideas. At the same time, all which Habermas described as being necessary for ­crisis by means of the Religious Peace of Augs­ that the rights of third parties are safe­ ­citizens are required to: abide by the legal order in a democratic and plural society is taking place. burg. For the first time, it ensured the peaceful 3 guarded, as they relate to religious ministry, a consistent manner; refrain from violating­ the On 23rd June 2017, the anniversary of the Re­ DR HANS ULRICH co-­existence of competing denominations; by and that the necessary responsibilities of the rights of others; recognise the religious freedom formation will be celebrated in Wittenberg with ANKE, President ­abstaining from the decision of religious questions state can be fulfilled. of others, including the freedom to change­ a large international meeting of schools. Then, of the EKD Church and remaining neutral; by recognising the diffe­ their religious affiliation; andacknowledge ­ Office. what has long been perceived across the globe­ ring confessions as being equal; by guaranteeing The secular state must remain neutral the equal rights of women and men. Legis­ – that the local and the global belong closely the freedom of spiritual ministry, and by obliging ­toward different beliefs. lators, government and courts ensure that together – will become apparent. Local life is co- the parties to agree that “a complete peace within 4 the constitutional law concerning religion determined through global interrelations. Who­ the disputed Christian religion shall be attained is consistently developed so as to manifest ever is young now must learn to take responsibi­ only by Christian, friendly, and peaceful means …” Differing religious and ideological con­ its liberal character which also serves the lity and, together with others, shape the world. (§ 15 The Religious Peace of Augsburg). victions enjoy the same legal guarantees. common good. With a public ­ministry This is why, in 2017, the project schools500-re­ It was almost another four centuries later 5 However, depending on the factual con­ that is not focussed on their own inter­ formation is to become a “Global Protestant Edu­ that a comprehensive safeguarding of religious text, the state can adjust eligibility criteria to suit ests, religious communities can, time cation Network”. From 2016, Evangelical schools freedom was achieved, and this process featured external requirements such as size, organisatio­ and time again, contribute signifi­ The Basic Law for and day-care centres, church communities with vio­lent confessional wars and the late insight that nal form or relation to state responsibilities. cantly to the creation of a general the Federal ­Republic their educational ministry, training institutes for of ­Germany. other religions also needed acceptance of the liberal state of the adults, and institutions of higher education will to be included and given Finally, an essential development to note Basic Law, as being both a gift and a be able to establish worldwide networks of an even equal status. At the time is the right to practise religion freely, even responsibility. more closely knit nature. Within the horizon of of the Religious Peace 6 in the public arena. The pertinent guaran­ The constitutional law con­ the love of God in Christ, both locally and globally, of Augsburg, other con­ tees offer religious communities the opportunity cerning religion is productive, they will be able to learn together as well as from fessions, including the to participate in public discourse, to get involved safeguards freedom and is open each other. In the World Exhibition in Wittenberg, Reformed churches, in the challenges that are faced by society, and to for development. However, many pupils from all over the world will show how remained “altogether enter into an open dialogue with other beliefs. even after almost a hundred encouraging and ingenious Evangelical educatio­ excluded” (§ 17) from In such a way, this right also counteracts the years of effectiveness, its best

nal ministry can be: “Be a blessing for all!” the Peace. Neverthe­ AKG-IMAGES HÖRSTGEN, DOROTHEE PHOTOS: tendency to marginalise religious communities, times are still those ahead.

78 79 DISCOVERING GOD IN NEW WAYS DISCOVERING GOD IN NEW WAYS

LUTHER, PAUL, GOD – DISCOVERING THE DISCOVERERS IN NEW WAYS

Luther Understood aul, the apostle and oldest Christian author, ways: He realised that the phrase “righteous­ alive, can grow and can consistently be set in re­ and Martin Luther, the Reformer, have ness of God” in Rom 1:17 does not mean active lation to their lives. The interesting thing about Paul’s Epistles to P both experienced what it means to re­ righteousness,­ according to which God punishes conversations with children is that they are able Be the Rejection discover the God with whom they were familiar the sinner, but the kind of righteousness which is to astonish us adults with their vivid imaginations in entirely new ways. They also experienced the “passive, through which the merciful God makes and their surprisingly associative way of thinking; of a Judaism resultant effect of finding a completely new pur­ us righteous”­ (WA 54, 186). In Paul’s discourse on and challenge us to express our own faith in ever Which Relies Upon pose in life. As a zealot for God, Paul, the Jew, was the “righteousness of God”, Luther discovers God’s new ways. This is not about smiling at children’s hunting down the first believers in Christ, when grace in new ways. And in this manner, the Pauline way of speaking, but rather about a sincere see­ Self-Righteous God revealed to him that the crucified man was proclamation of justification by faith alone be­ king, marvelling, querying and wrestling with that Works. But has the Messiah. Henceforth, Paul became an enthu­ came the crown witness of Reformation theology. which existentially affects and sustains us all. siastic missionary to the nations. That God was Adult discussion partners have the responsi­ the Reformer the sole author of the reconciliation between Paul A NEW VIEW OF PAUL’S THEOLOGY “IT WOULD NOT bility to support the child in the development of Thereby Distorted and God, without Paul’s assistance; that God had However, does Luther and Lutheran theology do his or her potential. In this respect, the following himself, in a sense, discovered Paul in a new way, justice to Paul? For several decades now, scho­ three-point guide characterises sound theological Paul’s Cause? was, for the apostle, a sign of God’s grace. His lars have been debating whether Luther distorted BE HELPFUL, conversations: conviction that God saves all people, both Jewish Paul’s cause when he projected his objections to 1. First of all, it is important to listen closely to BY CHRISTINE GERBER­ and non-Jewish, through the gospel, which is the Catholicism of his time and his critique of a the children’s thoughts; here, active listening is “justification by works” onto his reading of Paul’s required. epistles, thus caricaturing Judaism as a religion of IF WE COULD 2. Then, interpretations can be brought into the self-­righteous works. The Jewish faith has always, conversation and examined together with the primarily, relied upon the grace of God and his for­ child, in more detail and with greater apprecia­ giveness, not upon its own “works”. Similarly, Paul SEE GOD“ tion. also understood the gospel of a gracious God who 3. Finally, ideas and impetuses can be offered to acted in Christ as an unfolding of his Jewish faith. “Does God really exist?” Stephi, who is nine ­years inspire the child, and to help him or her to think BY FAITH Theologising with Now there are those who proclaim a “New old, surprised me with this question at the end about the question in greater depth. It is not un­ ALONE: Martin Children about God Luther re­ Perspective on Paul”: There are those who new­ of an R.E. lesson. Clearly expecting an answer, common to find that adults are also enriched by discovered the ly regard Paul as being a visionary for the ­unity BY PETRA she stood before me. I was just clearing away my such conversations. righteousness of the diverse, since he fought for those who ­papers and putting them into my rucksack, when During the following R.E. lessons, we looked FREUDENBERGER- of God in the believed in Christ, whether they were of Jewish I paused. “What makes you think about this just at the diversity of images with which the bib­ Apostle Paul‘s or non-Jewish origin, to maintain the church’s LÖTZ now?” I asked her in reply. “I would quite like lical message provides us and examined how the Epistle to the unity among this diversity. There are also others to know whether it is all Bible deals with God’s in­ Romans. who defend the Lutheran interpretation and em­ true,” she said. And then visibility. Suddenly, Stephi phasise the accuracy of the doctrine of justifi­ the words came bubbling THE INTERESTING“ THING said: “God is bigger than cation. And so there is, as in Paul’s and Luther’s out of Stephi. Recently, she ABOUT CONVERSATIONS everything else and smaller time respectively, more controversy to date. recounted, some friends WITH CHILDREN IS THAT than everything else.” Then, We need a new way of believing for the sake of had questioned everything, THEY CHALLENGE US TO she laughed. “So small that the relevance and vibrancy of faith. And since it is because they couldn’t see EXPRESS OUR OWN FAITH IN he is always in me, and so inevitable that whatever is new, ages as it becomes God, and she had wanted to big that I am always in him. EVER NEW WAYS through faith alone and independent of the works familiar, we are in need of new discoveries. It would hold onto her faith but had I do not need to see God, of the law, naturally led him into conflict with the seem that controversies play a part in this, since just run out of arguments. „ and it would not be helpful, Jewish congregations, but it also led him to clash they gain their definition and dynamism from dis­ “I understand that. Would you like us to work because he would block my view.” She crossed her with other factions of the emerging Christendom. sociation, for example: against “false missionaries”, on this question together in an R.E. lesson some­ arms before her chest, visibly proud of herself. Martin Luther found that he could relate to against “old believers”, against an “old interpretati­ time?” I asked. Stephi nodded, delighted, and went I had to think about Stephi’s idea for a long this life story of the Apostle Paul, whom God had on of Paul”. It may well require dissociation from out for the break. time after that. As a child, I had also sought an stopped and turned around by grace. He took the the “old” for the “new” to truly appear as new. Ho­ Children ask many questions about God and answer to her question. How long would Stephi’s latter’s steadfastness in times of controversy, even wever, when the initial furore has died down, one PROF DR PETRA the world, and speak to other people with whom answer sustain her? When would she think in new FREUDENBERGER-LÖTZ,­ his polemic tone, as an encouragement to fight is able to see with greater clarity just how new the they share or discuss their faith. It is so important ways again? For me, this is an example of the fact PROF DR CHRISTINE Professor of Evangelical GERBER,­ Professor for his convictions. In 1545, looking back on his “new” actually is, and whether the “new” is simp­ Religious Education at to listen to children’s questions, to take them up that faith and life are designed to relate to one of New Testament at the life, Luther wrote that after studying the Epistle ly an “old” truth which has been lifted out of the the University of Kassel. and give them inspiration for further develop­ another – and this can only be possible, if we keep

University of Hamburg. to the Romans, he had understood God in new obscurity into which it sank through familiarity. PLAINPICTURE/STÜDYO BERLIN IMAGNO/ARTOTHEK, RAUCH, INTERFOTO/SAMMLUNG PHOTOS: ment, so that their ideas about God can be kept the conversation going.

80 81 DISCOVERING GOD IN NEW WAYS MY REFORMATION DISCOVERING GOD IN NEW WAYS INSPIRATION FOR A SERMON

fter just a few moments on this island, it seemed to me as though I had booked a journey through time. Secluded from the rest of the world. A ­Occasionally in the streets however, some young people would appear just across the way from a smart-looking house or a hotel. For a brief moment, And all of us, with unveiled faces, they connect themselves to the net, the World Wide Web. This is a way of opening up to the world, one might think, but outside of the World Heritage City, there is no connection whatsoever. seeing the glory of the Lord Here, there are old “Leiterwagen” – cars of high representatives of the former UDSSR, the kind of cars that were around in East-Berlin before the time of the turnaround and reunification. Alongside all of the fancy cars from the capitalist as though reflected in a mirror, country, the land of unlimited opportunities, they are still going strong. Today, these sets of wheels from the 50s have been brightly polished for the tourists. And here I am in the middle of it all. I wander through both town and country, by are being transformed into the same image river, on foot or by bike, through gorgeous scenery until I reach the Caribbeans with their prefabricated buildings. Revolutionary ideas were once the inspiration for this nation. Looking first this from one degree of glory to another; way, then adopting a slightly different pose, good old Che greets me from ­placards and the walls of a house along the way. Dead, and yet contemporary and revered. And every so often, a little Fidel. Everything is still controlled and directed, in the for this comes from the Lord, the Spirit. true sense of the word: the truck of the socialist friend which serves as a bus, the yoke for the oxen ploughing the fields, the world of literature. So where is the opening which people are talking about? In Cuba, with all its 2 CORINTHIANS 3:18 · NRSV, 1989 ­morbid charm, what will people make of it? What will come after Raoul? Whilst I am pondering and walking away from the tourist routes, it happens. There it is: One of just a few houses, outside of Habana Vieja that has been restored; now with a beautiful exterior that is refreshing for my eyes. Old Singer sewing machines serve as small tables. Here, there is a markedly nice atmosphere. Food and drinks, too, which is great. I am sitting in the Café Arcángel in the Calle Concordia. I stay for a while, write postcards and describe this place, the place that makes it “C ome back next spring and take pictures of my flowers, us to make use of God’s senses. To see what God sees, hear what clear to me that, in the midst of chaos and decay, with a little initiative of one’s they look more like me than I do,” is what the French painter God hears, and say what God has said. Whoever “unveils” their own, a new beginning is possible. This truth applies to other places, other con- Claude Monet (1844–1926) is reported to have said to a photo­ face and gazes in amazement at the world in such a way, reflects texts and also to me. grapher who wanted to paint his portrait. This God and is transformed. “The world is full of God”, It is entirely in keeping with the motto: “They all said: ‘This is impossible.’ Then intriguing answer prompts in me an image said Martin Luther, adding that the main thing a person came along who did not know that, and simply did this.” Does this also from my childhood: In the village grave­ was to discover him! work with regard to unity – even peace – in the world? Why not? Just do it! yard, early, at five in the morning, on The Argentinean author Jorge Luis BY SUSANNE ERLECKE Easter Day, the trombones were Borges (1899–1986) gives us a helpful whole-heartedly playing: “Christ suggestion. He said that Christ had is risen“. In a thousand dew­ to leave the earth in order to en­ drops, the blue sky lay mirrored counter us in every location on on the meadow and God was the earth. We had to lose the a bright comfort. The sun ability to physically gaze upon gently pressed the shadows of his irretrievable face in order to the crosses, that marked the seek him in every person: ­graves, into the grass. All dark­ “We lost those features, in the ness fled. There was no doubt. way that a magical number may The world was transformed. As a be lost … We may see them, and six-year-old, in knee-length socks not know them. The profile of a Jew and short trousers, I picked all of the whom we pass in the subway may be daffodils and, in the yellow peal of the that of Christ; the hands which give us bells, carried home the assurance which I some coins at a sales counter may recall those­ had gathered. Monet’s remark is also a lesson in same hands that soldiers once nailed to a cross. seeing in the school of faith. No-one knows better than Perhaps some feature of the crucified face lurks in every a painter that even the smallest distraction can spoil a miracle. ­mirror; perhaps the crucified face died and was effaced, so that One’s eyes only have to cling to a row of houses – and already God might become everyone.” PHOTO: SEBASTIAN ARLT SEBASTIAN PHOTO: PHOTO: KATJA HEDDINGA KATJA PHOTO: heaven has vanished from the heart. Therefore, Paul encourages REV MATTHIAS STORCK, Herford.

82 83 TRUSTING GOD IN NEW WAYS TRUSTING GOD IN NEW WAYS TRUSTING GOD IN NEW WAYS

TRUST AS A FOUNDATION OF CHRISTIAN RESPONSIBILITY Trusting God Means Taking on Responsibility for Creation and for our Fellows BY CHRISTOPH MARKSCHIES

ome like to explain the Christian faith of an individual as a being that has been created as trust – “Believing means trusting” is by him and belongs to him: “I have called you S the relevant title which a contemporary by name, you are mine” (Is 43:1). Since God’s author has given to his book. Equating “faith” address inspires trust in a human being, this per- with “trust” however, has been done for a very son then orients his or her life towards that which long time – in the Old Testament, the Hebrew God’s word both demands and promises. In other equi­valent of our word “believe” relates solely to words: Since he trusts God, who addresses him, ­people and not to issues. In the Old Testament, a person is able to take on responsibility for his that “one believes a person” means that one own life, for the lives of other people, and for the trusts that person, because entire society. He is able to one feels addressed and in- take on responsibility, be- fluenced positively by him THE BIBLICAL“ GOD cause God confers on him or her. Even in the oldest INSPIRES A BASIC TRUST responsibility through his ­section of the Hebrew ­Bible, words. Trusting in some­ IN THE PEOPLE WHOM HE God is portrayed as a per- one automatically leads to son. He speaks to people. ADDRESSES, WHICH the bestowing of responsi­ PROF DR DR H. C. DR H. C. And people believe him, SUSTAINS THEIR ENTIRE bilities; this special basic CHRISTOPH MARKSCHIES, because they trust him, as EXISTENCE trust in God is a particular- Professor of Early Church a person and as his word. „ ly intensive foundation of History at the Humboldt One can only believe a fact responsibility. Not only Ju- University in Berlin. (“In the supermarket, beer is on special offer­ daism, but also Christendom held onto all these ­today”), but a person and his or her word can be basic insights about faith as being trust, and they believed and trusted (“Trust me, I am telling you: are expressed in the first Testament. In the supermarket, beer is on special offer to- Such a notion of “faith in God” equating to day”). And yet, according to the testimony of the “trust in the person who addresses me, ­inspires Old Testament, the biblical God cannot be coun- trust in me and gives me responsibilities” was ted as being one of us – humankind – in which scarcely known in the majority of the world we can have either more or less trust (“You can’t ­described in the Bible; and people only became trust John when he claims that beer is on special acquainted with the concept through the Greek offer today; he is almost always wrong”). The translation of the Old Testament and the declara- biblical God inspires a basic trust in the people tions of the first Christian churches, which were whom he addresses, which sustains their entire not part of Judaism. Jesus of Nazareth gave this existence. Though this externally-inspired basic notion a slightly different twist when he said that trust within people can occasionally be affected this trust in God, of which the Bible speaks, can by doubt, it is not constituted by the person give people so much power that with it, they can themselves (in the same way that one’s love for move mountains (Mt 21:21). His way of spea- another is not constituted by oneself), but rather, king, which was full of imagery, thus underlined

PHOTO: SEBASTIAN ARLT, THOMAS MEYER/OSTKREUZ (PORTRÄT) THOMAS MEYER/OSTKREUZ ARLT, SEBASTIAN PHOTO: it is constituted by God, through his addressing the special power which lies in trusting God; >

84 85 TRUSTING GOD IN NEW WAYS TRUSTING GOD IN NEW WAYS

> a trust which constitutes human existence in PHOTOS OF his releasing it from its realm, the clergy performed their spiri- a target perspective is laid down which the first place. At the same time, Jesus pointed PASTORS’­ FAMILIES­ original reference which tual regiment through the Word alone, can inform all action, and which can, in out, time and time again, that such special power in the twentieth related to the spiritual – fulfilling their respective responsibilities individual cases, break through the ­logic arises from prayer and is strengthened in prayer ­century: According or even monastic – life, as preacher, counsellor and teacher. In of action that is habitually employed in (Mt 21:22). to Luther, the and his re-employment their preaching and teaching, they were every-day life, so as to provide for a neigh- joys and sorrows Since the person of Jesus urges his first dis- of it as a label attached to proclaim the justification of the indi- bour in need. ­Luther points out that, when connected with ciples to confess that they are faced with an raising children are to all activities under- vidual, and also to explain, to those with in doubt,­ it may be better to release an of- ­occurrence caused by the God of Israel, the desire exemplary for the taken in the service of responsibilities, the ethical principles of fender than to kill an innocent man. He to believe in God as strongly as Jesus believed in Christian way of life. one’s neighbour. This the right administration of the office of a also emphasises that in raising children, God became faith in Jesus: The first churches obligatory accepting of prince, councillor and parent, as well as all one should, at times, allow exceptions trusted Jesus, who had addressed them as peo- responsibility for one’s other roles. For this reason, a clergyman to the rules. Such suggestions open up ple, just as they trusted God and, as a result, vocation was regarded did not set foot in the town hall himself, perspec­tives for the discharge of the re- believed in him. In particular, the Apostle Paul by Luther as the cross but closely observed what took place there­ spective “offices”, which underline the pri- directly connected the classic biblical faith and which each Christian and made his view known through his macy of love and mercy over and against trust in God with what he saw to be revealed in has to bear (cf. Mk 8:34f), and he repeated- ­sermons and his counselling. a strict legalism (cf. a.o. WA 11, 272, 276). the ­death and resurrection of Jesus Christ: God ly refers to the common difficulties con- Luther rejected not only the medieval inspires trust, since he resurrected Jesus Christ EVERY-DAY LIFE nected with the vocation as evidence of his ideal of the monastic life, but also the ten- he concise concept of the realm of from the dead, and in his death and resurrection,­ interpretation. He contrasts this with the dencies of the so-called “enthusiasts”, who the “world” as a place in which the it be­comes obvious that God grants people his way that monks bore the cross of Christ challenged the well-ordered structure of T Christian faith proves itself, which ­affection without precondition, but by grace AS WORSHIP and considered their lifestyle to be self-im- world reality and thus the necessary of- was developed by Luther, was not always ­alone (Rom 4:24–25). Paul also emphasised the posed and therefore misguided. According fices and their authority (cf. WA 30/I, 214f fully adhered to following the ­Reformation. special power of trust, which can move moun- The Reformation Discovery of the “World” as a to Luther, the basis of every- or BSLK 694f.). According to A present-day continuation of this Refor- tains (1 Cor 13:2) and even save from death. Location in which Faith can Prove itself day life is the “vocation” of the Luther, the problematic ideo- mation concept has to develop a theo­ For this reason, in later epistles, faith is equated married couple, or the parents BECAUSE“ logy of the “enthusiasts” ulti- logical understanding of the institutions BY TRAUGOTT JÄHNICHEN with “perseverance” in difficult situations, in the of the family. The work carried ­CHRISTIANS ARE mately denied the theological of society, taking into consideration their ­Epistle to the Hebrews (11:1), for example: “Now out there, in raising children, JUSTIFIED significance of daily life as well respective predetermination as well as their faith is the assurance of things hoped for, the ne of the most essential ideas of caring for them and teaching BY GRACE,­ THEY as the respective structures of flexibility. The continuing relevance of so- conviction of things not seen.” the Reformation is the focus on them, not least in religious the offices. cial institutions shows over and against the CAN COMMIT Just as previous biblical texts pointed out, that ­Christian conduct as it relates to education,­ is ­foundational and In his later years, ­Luther fiction of an individualised autonomy, that O THEMSELVES from such a firm trust, responsibility for peo- every-day life, considering the transfor- exemplary for a Christian way theologically justified ­Christian it is necessary to accept the cultural precon- ple, society and nature follow, Jesus of ­Nazareth mation of the mind, according to the will of life; both in its joys and its ­COMPLETELY responsibility for the world, ditions of a particular way of living. In prin- ­closely connects the love of God and the love of God, as a “reasonable service” (in accor- difficulties­ and hardships. AND UTTERLY predominantly within the ciple, the function of institutions as serving for one’s neighbour: “You shall love the Lord dance with Rom 12:1 f.; KJ21). Whilst in the Since the Reformation doc- TO THEIR frame­work of his Genesis lec- bodies, in keeping with the Jesuanic inter- your God with all your heart, and with all your Middle Ages, a contemplative life was super­ trine of good works is empha- NEIGHBOUR tures. Human beings are funda- pretation of the commandment to keep the soul, and with all your might” (Deut 6:5 = Mt ordinate to the so-called secular estates, the tically not about the securing „ mentally determined by their Sabbath (cf. Mk 2:27), is to be highlighted. 22:37) and “you shall love your neighbour as Reformation highlighted that, in serving our of justification before God, being addressed by God and This is to be emphasised over and against yourself” (Lev 19:18 = Mt 22:39). This integral neighbour and taking responsibility before because Christians are justified by gra- challenged to respond gratefully. In being the conservative-static ideas of order, and interconnection of trust in God and responsibili- God, faith proves itself to be the adequate ce; Luther observed that Christians could addressed by God, the humanity of a per- also accentuated in the face of the levelling ty for one’s neighbour shaped the first Christian lifestyle for Christians. The backdrop to this undertake works which were completely son is constituted, and in this, Luther re- of the importance of institutions. In this churches and may well have been responsible, to transformation was Luther’s ­fundamental and utterly for the benefit of their neigh- cognises the fundamental process of wor- context, the criteria which determine that a large degree, for the astonishing rise of Chris- discovery that, from the moment they are bours, and that such acts were inspired shiping God, and ultimately the foundation which is suitable for humankind from a tianity. Christian churches differed from other baptised, all “Christians are truly of the by the commandment to love. Hence, it is of the Church. The order of a household theological perspective, also need to always ancient fellowships, namely by looking after the ­spiritual estate” (WA 6, 407), and are there­ “vocational­ work” – according to Luther’s is determined by the relationships which be consulted as the standards for the eva- poor, providing for widows, caring for the sick, fore all equally called to a Christian life. In famous phrasing of the “freedom” and exist between the man and the woman, the luation, critique or further development of and visiting prisoners. These groups of people PROF DR TRAUGOTT this way, Luther understood that it was not “servitude” of the individual – that defines parents and the children, and the organi- social institutions. were the weakest members of society at the time, JÄHNICHEN, Professor only the Sunday service, but every-day tasks the practical consequence of our justi­ sation of the work. The political order is The Church, too, is to be understood of Christian Social Ethics and in them all, early Christians saw Christ him- and activities which were a form of worship fication. motivated by the Fall, since it attempts to as an institution, and one which is com- at the Ruhr-University self (Mt 25:35–40). of Bochum. for all baptised Christians. In this light, limit the consequences of the corruption of parable to other social institutions with The Reformation insight that faith is a gift he gave new meaning to the term “voca- gainst this backdrop, the hence- humankind as a result of the Fall. regard to certain structural features. Thus, given by grace alone and one which automati- tion”. A vocation designates the respective forth married clergy who were In its essence, the whole Christian a harsh juxtaposition of the “Church” and cally leads to responsibility for the world before place where the Christian life is to be lived A living in areas that were being lifestyle is determined by the “common the “world” is inappropriate, since, at an God, serves to remind us, once again, of these out and involves – in obedience to God – impacted by the Reformation, were asso- order of Christian love” (WA 26, 505). institutional level, one cannot speak of a ancient biblical insights regarding the correlation ­consciously taking responsibility for the ciated with the secular life of the “house”. Christian love is the guiding principle fundamental dichotomy. However, it is also of faith, trust and responsibility. Even after five people whom God has entrusted to us. The developing Protestant parsonage was which characterises conduct within the of primary importance that the Church im- hundred years, one can still celebrate this remin- That Luther’s insight was a theological to be a model of the general regulations secular order, as well as people’s conduct plements the specific actions to which it has der with great joy – in all of Christianity, not only innovation can be seen in his taking up of for marriage and family life. Whilst they in extraordinary situations. By pointing been commissioned by the gospel in such a

in Evangelical churches. the traditional notion of vocation (vocatio), EPD-BILD BORCHERT; CHRISTIAN FOTOTHEK, DRESDEN/DEUTSCHE SLUB FOTO: were classified as belonging to the secular to the “common order of Christian love”, way as to testify to the gospel in the “world”.

86 87 TRUSTING GOD IN NEW WAYS TRUSTING GOD IN NEW WAYS

Social Responsibility and Financial Investment in Line with Ethical Principles BY THOMAS KATZENMAYER AND EKKEHARD THIESLER

he relationship between the In the writings of the Reformer concerning the approach of sustainable investment products quent generations and towards the environment.­ Church and finance has al- business ethics, the most decisive issue is about whereby investors put money into ecological pro- Doubtlessly, climate protection is to be numbered ways been multi-faceted, and how Christians should handle their possessions. jects, renewable energies or developing nations. amongst the greatest challenges of our time. It is sometimes strained. In the modern The maximisation of profit and usury do not find In this way, the large church banks actively con- about the preservation of creation. Investments world, which originated in the Refor- favour with God. Rather, economic activities tribute to the comprehensive implementation of in renewable energies are thus, not only impera- mation, church institutions, diaconia, need to prove their worth through the wel­fare the social and ecological standards that have been tive in an ethical sense, but also reasonable in an health and social management depend of one’s neighbours. This conviction is the ­credo devised by this church investors’ group, in church economic sense. Through ecological credit pro- THOMAS KATZENMAYER, upon strong financial partners. What of the co-operatively organised church banks, communities, church districts and regional grammes, which facilitate energy-related reno- Chief Executive Officer, are the requirements that specialised ­whose personnel consciously carry responsibility churches of the Evangelical Church in ­Germany. vation, or the expansion of solar energy on fair Evangelische Bank eG. providers need to meet, in order to for their members and customers. The hugh importance that is attached to the terms, and other such projects, the Evangelical handle the money that is entrusted to them, in a Reformation means asking questions and churches’ orientation towards sustainability is Church banks support the diverse efforts to im- responsible and sustainable way? being open to change. Whoever feels accepted by reflected internally in the ambitious sustainabili- prove energy efficiency. Thus, when it comes to In 1520, Luther provided some guidance in God has no fear. Such a person is free to serve­ ty certification programme, awards for the “Best allocating credits, the churches’ financial insti- his treatise “On the Freedom of a Christian.” He others in the world and wants to help shape­ the Sustainable Investor” and the regularly adver­ tutes have special requirements. They are to serve said: “A Christian man is the most free lord of all, present and the future – even during times tised sustainability prize of the Evangelical bank. a purpose, and serve the customers, according to and subject to none; a Christian man is the most of comprehensive social and technological Reformation means being aware of one’s terms which are sustainable. Investments are put dutiful servant of all, and subject to every one.” ­change, to which the financial sector is not roots. It is only this rootedness in convictions and towards, for example, church projects, education, Here, Luther describes Christian freedom as immune. Together with their customers values which enables responsible action,­ the development of the healthcare sector, and mi- being a freedom which relates to responsibility, and members, the Evangelical ­financial both in the present and in the future.­ nistry to youth, old or disabled people. Specialist and which is actively enga- ­institutes within this We understand this Reformation know-how, high levels of professionalism and ged in the community. German church in- mandate as an obligation, not only professional expertise guarantee absolute relia­ “ECONOMIC ACTIVITIES NEED DR EKKEHARD THIESLER, Already in the 1920s, TO PROVE THEIR WORTH vestors’ group (Ar- towards the customers and mem- bility and consistent customer orientation. Chief Executive Officer of people in churches and beitskreis Kirch- bers of the church banks, but also To handle the money that has been en­ THROUGH THE WELFARE OF the Bank for Church and diaconal ministry were licher Investoren) towards society, towards subse- trusted to us, in a wholly responsible and Diaconia eG – KD-Bank. free to found indepen- ONE’S NEIGHBOUR” work towards an sustainable manner, is an elevated ambi­ dent banks, in the form of ambitious imple- tion, which challenges and urges us to church co-operatives, so as to administer their mentation of the EKD-guidelines for place Christian values and the legacy of finances. Solidarity, responsibility, kindness, ethical and sustainable financial invest- the Reformation at the very heart of our partnership and supporting capacity-building ment within the Evangelical Church1. As daily conduct. are the values which shape the actions of both investors themselves, they make their of the largest German banks used by the Church own capital investments whilst conside- today. They are guided by the Christian canon of ring ethical and ecological criteria. For values and exercise social responsibility in very example, in accordance with strict cri- diverse ways; through campaigns for donations teria, any investment into armaments, and sponsorships, for example. ­nuclear technology, tobacco products Reformation means thinking independent- and alcoholic beverages is excluded. ly and sensing the signs of the times. The large As a result of their convictions, the two Evangelical banks were some of the first to re- Evangelical Church banks are – amongst cognise the value of a sustainable business ­model others – pioneers of “green money”. and to implement it successfully. For them, Following strict sustainability cri­ ­Christian values find particular expression in the teria, they purposefully advise their aim to incorporate sustainability within entre­ customers, from the churches, diaconia preneurial activity, in an ecological, economic and social economy, about their finan- and socio-ethical regard. Customers can be sure cial investments and professional fund that their money serves the financial circuit of management. Changing the world by the Church and diaconia. This gives meaning to means of “green” – and thereby good – financial transactions and generates added social money and, step by step, maintaining

ILLUSTRATION: ENITE HOFFMANN, EVANGELISCHE BANK, KD-BANK BANK, EVANGELISCHE HOFFMANN, ENITE ILLUSTRATION: value. ecologically sound living conditions, is

88 1 www.ekd.de/EKD-Texte/ekdtext_113.html TRUSTING GOD IN NEW WAYS INTERJECTION

LEAVING THE CHURCH IN THE DIETRICH BONHOEFFER, CENTRE OF complicit in Colonel von Stauffenberg’s THE VILLAGE conspiracy to kill Hitler, was murdered at Speaking about the World Flossenbürg Concentration and God Always Entails Camp in 1945. Speaking about Jesus Christ BY CHRISTIANE TIETZ

ollowing in the footsteps of Martin Luther, was meant:­ “Christian life consists of my living the theologian Dietrich Bonhoeffer (1906– in the world and like the world, my not being F 1945) fought against a Christian life sepa­ any different from it, my not being permitted rate from the world or identical with the world. to be different from it – for the sake of grace! Bonhoeffer gained fame through his in­ …”6. Bonhoeffer contrasts this understanding sistence on a “worldly interpretation of biblical with “costly grace”. Luther had taught this con­ concepts”.1 Using these ideas, which he deve­ cept, but the heirs of the Reformation had not. PROF DR CHRISTIANE­ loped whilst in prison, Bonhoeffer protested With them, Christianity had conformed to the TIETZ, Professor of against a church which denigrates the modern world. Discipleship (which is not an ethical pro­ Systematic Theology at world, and its independence2, and tries to prove gramme, but a commitment to Jesus Christ) the University of Zurich to the world “that it cannot live without ‘God’ as seemed no longer to be necessary and was even and President of the its guardian”.3 Anxious for its self-preservation, denounced as legalism. International­ Bonhoeffer such a church ends up securing a religious space Neither separation from the world nor con­ Society, German Language Section. separate from the world. In con­ forming to it are appropriate. trast, Bon­hoeffer assigns “the “THE WORLD The relationship of the Chri­ WE ACT UNJUSTLY 4 center of the village”­ to be the IS NOT SEPARATE stian with the world depends place of the church. As Luther upon God’s relationship with FROM GOD, BUT TOWARDS GOD had previously pointed out, the the world, as it is defined in Je­ church needs to live in the world IN A RELATIONSHIP sus Christ: “In Jesus Christ the WHEN WE HOPE and finds its essence in “being- WITH GOD” reality of God has entered into for-others”5. Being a Christian the reality of this world. ... From FOR NOTHING FROM HIM, in such a way means turning to one’s concrete now on we cannot speak rightly of either God 1 Dietrich Bonhoeffer, Letters WHEN WE FAIL 7 neighbour, taking responsibility and respon­ or the world without speaking of Jesus Christ.” and Papers from Prison, ding to their needs, whether they are a church God accepted, judged and reconciled the world Dietrich Bonhoeffer Works, TO TRUST HIM member or not. in Jesus Christ. The world is not separate from English Edition (DBWE), vol. 8, Previously, during the time of the Kirchen­ God, but in a relationship with God. This is not Minneapolis 2010, 457. BUT WHAT OUR SENSES kampf (church struggle), Bonhoeffer empha­ a one-dimensional concept how­ever, but rather, 2 Cf. loc. cit., 457. 3 sised the other side: the risk of a Christian it is defined by incarna­tion, crucifixion and re­ loc.cit., 426f. CAN PERCEIVE 4 life identical with the world. At a time when surrection; and therefore, by acceptance, jud­ loc.cit., 367. 5 loc.cit., 501. the churches’ opposition to the world was ne­ gement and renewal. This is why the Christian 6 Dietrich Bonhoeffer, Disciple­ cessary, because the latter was guided by prin­ does not despise the world. Yet where necessary, ship, DBWE 4, Minneapolis ciples which were contrary to having faith in the Christian will protest against it. 2001, 50f. John Calvin ­Jesus Christ, Christians should not be content 7 Dietrich Bonhoeffer, Ethics,

with ­living a life of “cheap grace”, by which Translation by Christiane Tietz DBWE 6, Minneapolis 2005, 54. ARLT SEBASTIAN (PORTRAIT), KLINKHARDT ANNETTE BERLIN, ZU BPK/STAATSBIBLIOTHEK PHOTOS:

90 91 TRUSTING GOD IN NEW WAYS MY REFORMATION TRUSTING GOD IN NEW WAYS INSPIRATION FOR A SERMON

A Song of Ascents. Those who trust in the Lord are like Mount Zion,

owards freedom? The train is rolling, and so are the tears. Did I bring which cannot be moved, T everything? Violin, suitcase, passport, visum? My journey starts out from the small space which is the GDR – and will take me away. My parents stand on the plat- but abides for ever. form. Do they already sense that they will not see me for a long time, or even longer? June 1988. A one-way ticket to the West – this is PSALM 125:1 · NRSV, 1989 what I am planning to do. My objective is to study in ­ Göttingen. In the GDR, I did not get a place at university. Unfortunately, my views were not appreciated. Border controls. My heart in my mouth – will they no- tice something? All the things I have in my suitcase: my ­favourite photos, cutlery, summer clothes (and less sum- mery ones), my diary, a copy of my graduation diploma. These are not the kind of things that the dogs, sniffing around the train, are interested in. They seem to be ­looking for people. “Trust . . .” – the slogan of a prestigious bank company claims – a minimum of trust. It is remarkable and wonderful that such Helmstedt . . . Göttingen. Exit. Strange smells. A friend is “. . . is the beginning of everything.” Trust however, can easily be trust is sufficiently available; like our daily bread, it is­freely waiting for me. More tears. She takes me along to her lost, and it does not need a great deal to take whole industries ­given to me on innumerable occasions and it is also given small flat. – or even an entire economic system – to the brink away by me. Though, often, it is barely noticed, it There are many things which I did not know during those of disaster. “A liar is never believed . . .” is ­always noteworthy and wonderful. first days in the West. In the shop, Edeka, even though all Trust is a precious commodity. Where- Faith is greater than – and different the food looked delicious, I suddenly felt nauseous. ­There ver trust has not been invested from to – blind trust. Faith wants to see are just too many things to see, too many colours, too an early age, and wherever con­ and learns new ways of seeing. many fragrances, too much. Do I really want to be here? fidence in the reliability and Faith borrows the vision of Jesus I pick up my welcome benefit payment the next day: fairness of social institutions of ­Nazareth. It lets its eyes be 100 D-Mark. Straight into the clothes shop New Yorker. and structures has been funda- ­opened to see the birds in the Immediate retreat – I could never decide on an item mentally shaken, it can only be sky and the lilies of the field; here. This would take time. And then, interesting things won back with endless effort and it practises looking at the begin to happen. I ring my godmother‘s bell. She almost and patience. world, one’s neighbour and – falls over. Many years ago, she too had fled the GDR. She At the same time, however – not least – itself through the opens her arms: “You must stay here for a while.” and thanks to God – trust is eyes of God. God, I thank you that you were with me when I began also an every-day phenomenon, Faith does not believe in itself. my new life. The first time in this unfamiliar country an every-day victual which I en- It does not start with itself and was difficult. I felt miserable and lonely. I knew nothing joy quite naturally. Without trust, there­fore it does not stop at the edge about notice-boards at uni, nor the General Students‘ I would not be able to get out of bed of its own limits. Whoever be­lieves, Committee, nor demonstrations, nor the job centre, nor and across the zebra crossing, let alone seeks and experiences a trust which is health insurance. enter into a genuine conversation, whereby I bigger than themselves. “I believe, help my God, I thank you that I found friends and that, already always assume that the other person means what unbelief!” (Mk 9:24) a man calls out during an a year later, I was able to see my family again. they say and that they take seriously what I contribute. Cer- encounter with Jesus – and, as we read, he was indeed helped. God, I thank you for the wings and the roots that you tainly, I could not co-operate with others, as any joint venture ANNETTE KURSCHUS, Praeses of the Evangelical Church of Westphalia

freely gave me. ANTJE M. ERNST ARLT SEBASTIAN PHOTO: YVONNE/ MILLENNIUM/PLAINPICTURE ROSA DE PHOTO: would not be successful – would not even materialise – without and Deputy Chair of the EKD.

92 93 THE REFORM CENTRES OF THE EKD

SHAPING CHURCH LIFE WITH TRUST IN GOD

“Pray as if everything depended on god and HELPING TO BIRTH CHANGE QUALITY IN THE WORSHIP SERVICE work as if everything depended on you.” The EKD-Centre Mission in the Region BY HANS-HERMANN POMPE The EKD-Centre for Quality Development in Worship Services BY FOLKERT FENDLER (Attributed to ow can the gospel be heard in new ways and vidual church. The melange also blends together new hristians care about the quality of eve- categorising them into basic expectations, love of one‘s neighbour). It is to speak to Martin Luther) H be made relevant for people who have little or movements, new associations, new fellowships and C ry worship service. The organist, for performance expectations and delighters. people in existential and emotionally ap- no time for the Christian faith? In a pluralistically- new programmes: The greater the number of poten- example, practises the hymns as well as the “Basic expectations” usually refer to the propriate ways (field of action: existential Trusting God in new thinking society, the Evangelical Church is seeking to tial routes provided by the churches, the more co- free forms of music, the reader prepares framework conditions; these are largely ex- experience in a field of tension between ways, as a theme of find its particular commission, to adjust its mission lourful the shining light of the gospel. With partners the reading, the pastor polishes the sermon pectations of which the customers are un- the joy of living and deadly seriousness). this magazine, refers and to develop new activities alongside its traditional in the region, we develop missionary processes of and participates in a course on liturgical aware. In the theatre, for example, a basic And finally, a worship service is always to to both aspects of the - expectation would be to be able to see and above quotation: The forms. This is an age-old task, in which a “once-and- co-operation, complementary partnership and pro presence. The quality of worship services engender a sense of community (field of active shaping and for-all“ solution does not exist: How can we succeed filing. By offering for example, “Courses of faith” (so- is an age-old topic. What is new, however, hear the production. “Performance expec- action: relationship in a field of tension ­directing of church in passing on the gospel to subsequent generations? called “nurture courses”), in which a diverse number is that quality assessment is inspiring and tations” are conscious expectations: Again, between distance and proximity). ­activities is ­founded “Mission in the Region” asks how co-operations, of concurrent courses are made available, people can directing such efforts. What those who are using the theatre as an analogy, one would Traditional criteria are often lost in the upon trust in the work individual profiles of churches and their mutual choose the option which most appeals to them; pre- responsible for the Centre for Quality De- hope to witness an appealing production. detail of the organisation and the arrange- of the Holy Spirit, complementation, as well as new beginnings can be parations undertaken together are successful, very velopment in Worship Services have done, Finally, delighters are those who exceed the ment. The function of the music, a good which is exempt from successful, and what types of mission, in a regional different target groups are addressed, and the project is to set about poaching at the quality expectations: They would like the play, for production and clear pronunciation are all man’s command, which context, can promote interaction with the gospel as can be celebrated together. It is in such cases that the ­management system (QM), without important, but they rarely capture the inspires faith even well as open up new approaches to the gospel. authorities suddenly notice the Church: “You have getting caught by its rangers. essence of the service. The fields of ac- against all probability, some really interesting activities going on,” they say. tion however, focus on the core aspects and which does so “We are something quite special here”: THINKING THEOLOGICALLY and from there, progress to the detail. wherever and when­ The region as ­potential for creative space “Church? They really are doing something”: ABOUT QUALITY ever God desires. Every regional identity is a blend of its history, expe- Releasing creativity into the locality and region The most important discovery of the HOW DO I TELL MY PASTOR? The Church is built by riences, motives and culture. In pioneering regions Most church development experts can be found wi- Centre for Quality Development in After determining the character of and through the free throughout Germany, we ask: How can we use this thin the congregations. They are at times, however, Worship is that quality always refers to the service and finding the criteria, working of the Spirit. region as a wide-open, creative space for churches still waiting to be discovered and empowered through the nature of an object, which, in the the first-rate shaping of the service Supported by this and church districts? How can the gospel be com- the unlocking of their potential. Regional missiona- case of a worship service, is its cha- must always also include the feed- trust in God, we are municated in such a way that people, in the vario- ry processes which are run by – and for – creative racter. First of all, quality should always back loop. Sadly, this is still lacking in challenged to shape us regions, both hear and understand it – in Frisia, volunteers, are a rich treasure chest: Having a bigger be theologically defined before one can ask example, to have a special personal and exi- many worship services. It is for this reason and direct church life where there is a different accent than there is in the framework gives them greater freedom, requires en- how specific quality processes can serve to stential relevance for the audience – or for that the Centre for Quality Development and activities, and to Ruhr area, and in the Altmark, where people hear tirely different skills, and engages the willingness to improve the character of the service. Thus, free drinks to be offered during the interval. in Worship Services has made this area its work as if everything with different ears than they do in the Kraichgau take on responsibility in a more comprehensive way. it makes a difference whether or not a ser- The model can be easily applied to the third new field of focus, which includes depended upon us. region? What forms of congregations, what kind of The regional outlook overcomes a mind-set which vice has a missionary focus and means to worship service. What needs to be in place suggestions for service observations by During the recent preaching, which networks, co-operations, and pro- has a tendency to focus on the rim of one‘s teacup or win people to faith for the first time, or during the service? What is essential for its colleagues, post-service-discussions, visita- Luther Decade, the files in each region can help people discover their the tower of one‘s church, without harbouring con- whether or not it is celebrated by a congre- character? What is it that delights people? tions for services and occasional services . . . EKD has proved its own approach to the gospel? In many places, an ap- tempt for the strengths of the local church. gation who have a strong foundation in the – This is about establishing an appreciative ability to continuously preciation of the regional identity has led to a clearer “Responsibilities compelled me to become a faith. Each target group (young, old, fami- EXAMPLE: “FIELDS OF ACTION conversational culture amongst colleagues, develop and change, view of the task in hand, and to the establishing of committed midwife of change, which began with lies, the de-churched) has different implica- OF THE WORSHIP SERVICE” and between the congregation and those through its engage­ innovative projects. simplification and clearing away the clutter whi- tions for the quality requirements of a ser- “Fields of action of the worship service” responsible for the service. ment, within le maintaining a lively confidence in God,” said vice, and the same is true for different kinds refer to the range of possibilities which Precisely because all of these steps are the framework of the “Never put all your eggs in one basket”: It‘s Richard Chartres, the Anglican Bishop of London. of occasions. Applying first-rate techniques should feature in every service, and the po- often unfamiliar ways of approaching a ser- reform processes, the mixture that makes the church colourful On our website: www.zmir.de, you will find more to a service tries to connect that which is tential impact which every service should vice, they contain fresh potential for looking­ with a large number All the forms of Church, which have evolved throug- information about our experiences, the help that is recognised as being theologically essential, have. During the worship service, one‘s at services in their current forms from a of programmes. hout history, are culturally rooted and influenced by offered, tools and materials that have been develo- in a deliberate and systematic manner, with own life is interpreted in the light of the new perspective, developing new ideas and Whilst trusting in milieus and social strata. It is liberating to know that ped, and also completed evaluations. the appropriate requirements. For this, QM Christian message (field of action: inter- for continuing to celebrate with joy. God, we are also challenged to shape no church can appeal to all the people – nor should it offers an interesting array of instruments pretation of meaning in a field of tension and direct church life. be expected to do so. With their network of local con- REV HANS-HERMANN POMPE, and thought patterns.. between self-determination and “eternal REV DR FOLKERT As examples of such an gregations, our Church is present in every district, Head of the EKD-Centre Mission truth”). The worship service has the poten- FENDLER, Head of in the Region, Dortmund. the Centre for Quality attitude, the four EKD every village and every city. Co-operation with other EXAMPLE: THE “KANO-MODEL” tial to provide inspiration for people’s con- ­Development in Reform Centres hereby churches helps the local church, bringing comple- This approach, named after the scientist duct and help with decision-making (field mentary partnership and creative scope to develop a who developed it, differentiates between of action: guidance for action in a field of Worship Services in present aspects of Hildesheim. their ministry on the particular profile; it also eases the burden on the indi- PHOTOS:.MARQS/PHOTOCASE, NORBERT NEETZ/EPD-BILD customers‘ diverse levels of expectations, tension between care for oneself and the following pages. 94 95 THE THEREFORM REFORM CENTRES CENTRES OF THE OF THEEKD EKD THE REFORM CENTRES OF THE EKD

■ the staff and volunteers entrusted to the NEW WAYS TO PREACH A PLACE FOR ORIENTATION leadership (staff development) ■ the respective organisation (organisatio- BY KATHRIN OXEN The EKD-Centre: Wittenberg Institute of Preaching and Homiletics AND A SPACE FOR DEVELOPMENT nal development). EKD-Centre for Leadership and Management “It is the aim of the Institute to ­promote objectifiable aspects of preaching, such as contributes to the communication of By engaging with these aspects of deve- the culture and practice of ­Evangelical the linguistic/rhetorical form and presen- its objectives­ and methods at grassroots BY PETER BURKOWSKI lopment, leadership and managerial staff ­preaching within the context of the tation of a sermon over and against a pre- ­level, i.e. the preachers. In particu- ­within the Church and Diaconia can be ­current linguistic culture, in effective and dominantly content-focussed discussion, lar, ­great attention has been paid to the Transformation requires and coaching, as well as consultations for supported and encouraged. This can be sustainable ways.” and have found it to be extremely helpful. ­fasting campaign of 2014, which em­ competence and networking organisations and congregations) and done through modular training pro- The Institute offers the cura homiletica ployed the motto­ “No Big Words” and Since the middle of the 1990s, churches in ­further training for those in positions of grammes over several years (e. g. “manage- t the time of its foundation, in 2009, to individuals, as well as to groups, both was designed to combat the exclusivity of Germany have been experiencing obvious responsibility. ment in social organisations” or “the art of A the Wittenberg Institute of Evangeli- small and large, such as pastors’ conven- the ­Churchese language as well as to en- change in their background conditions. Si- leadership”), by way of short seminars and cal Preaching and Homiletics (Zentrum für tions. In addition, through the training courage those in church to find new and milarly, since the beginning of the 1990s, Leading through the word conferences which address various topics evangelische Predigtkultur; ZfP) faced the offered by preaching coaches, across the compelling words for faith-based subject the diaconal ministry of the churches has Guiding and leading in the Evangelical (such as “project management”), through challenge of describing this brief summary whole area covered by the EKD, the cura matters. Creative approaches to texts and no longer had the security of having their Church involves – first and foremost – networking and – at times – through con- of its objective in detail. The in- topics are offered by the Homi- costs automatically met, as the principle of communication: listening and speaking, sultation or coaching. Handling manage- itial situation was considerably letische Exkur­sionen (homile- cost coverage has been abolished. Those in allowing people to speak and negotiate – ment tools and taking active steps in the va- complex, since advanced homi- tic excursions) and Hörboxen positions of responsibility are learning to and it is only then that deciding and im- rious processes is practised on the basis of letic training is a sensitive area. (­audio boxes). The Institute handle this challenge, as well as its theolo- plementing begins. Good and considerate a systemic understanding of organisations, The sermon, which is effectively followed the new ordering of gical, managerial and domain-specific im- as well as theological reflection regarding one of the most public of pro- the texts for sermons, which plications. In nearly every field of action, the Church and diaconal ministry. nouncements in the Church, had been planned, through organisational adaptation processes and is often care­fully guarded from the website Stichwortp. The substantial reforms have taken place. Pattern formation feedback and critique. This “si- emergence of the Institute’s Whilst, in the Church, it was predomi- The experience of the Leadership Aca- lence about the main business” Facebook-group is ­fascinating. nantly the decline in income from church demy reveal that there is still a growing (Alexander Deeg) very often It has developed into a vibrant taxes which triggered the initial processes need for people in positions of leadership complicates the work on proble- platform for the exchange of of change, other determinants eventually responsibility to be supported. People in matic concepts regarding homi- opinions between colleagues, re-enforced the trend, including the demo- manage­ment positions and functions of- letic competence. Furthermore, and now involves about 1,800 graphic changes and the quest to find ap- ten find themselves alone as they attempt possibilities and methods of preachers. Here, ideas and propriate forms by which to communicate leadership has become increasingly impor- to master increasingly complex ­stresses homiletic training can only be draft concepts for sermons are the gospel in times of social pluralisation. tant and increasingly difficult. An orienta- and strains. The necessity to initiate developed in co-operation with others who homiletica method has been working shared and discussed with great openness Today, in the sphere of diaconal ministry, tion towards the biblical testimony and the ­processes and make decisions, in the face are responsible for basic and advanced trai- ­effectively and demonstrating positive ef- and great appreciation; and homiletic we are also confronted with the question fruits of the Reformation tradition remains of uncertain conditions, requires reassu- ning in homiletics. fects in the regional churches since 2015. questions are worked through. of “diaconal identity” or “diaconal profile”. the essential foundation of all action. rance, the exchange of opinions, and often First and foremost, the joy of prea- Alongside this original approach to A new enthusiasm for the sermon Naturally, these considerations also in- At every level, the transformative pro- a different set of tools and skills than the ching will be promoted if the critique of homiletic training, the Institute is also is quite in accord with Martin Luther’s volve asking key questions about their sub- cesses converge on these key theological ones which have already been acquired. a sermon is successfully transferred from involved in intense communication with words: “God is wonderful, who com- stance: What kind of church will we be in questions: How is the communication of The Leadership Academy for Church and an evaluative discourse to a consultative those arts which are related to the art of mands us preachers to take up the office of future? Will the comprehensive principle the gospel to be shaped in today’s world? Diaconia invests in those who are in po- discourse. In recent years, in order to fa- preaching. Taking inspiration from phi- his word, with which we shall govern the of the local parish church carry us forward, Precisely how are we, in this place (here), sitions of leadership responsibility, con- cilitate this process, the Institute has deve- losophy, literature, rhetorics, music and hearts of the people which we cannot see. or do we need other, extended forms of and at this time (now), being the Church tributing to their ability to practise and loped the cura homiletica. In Wittenberg, art is the second level of the work of the However, this is the office of our God, and church, which follow the idea of a network of Jesus Christ? What shape should our implement a theologically-considered preachers are supported on their journey Institute, in which diverse ideas are always he says to us: Preach, and I will give you to a greater extent? The work involved in work take? strategy capability, in order that the com- towards an effective and credible use of the examined according to their homiletic re- success, I know the hearts of the people. developing inclusion and networking wi- munication of the gospel can be successful language of preaching, and a convincing levance. Contemporary performance word This shall be our comfort.” thin the local community requires new co- Training – conferences – networks in a time of transformation. preaching performance, through the ap- art: the poetry-slam, for example, inspired operations and organisational forms. In In line with a comprehensive understan- plication of the methods of systemic coa- the development of the sermon slam and REV KATHRIN OXEN, this context, the central question is about ding of Christian responsibility, the follow- REV PETER BURKOWSKI, ching. A preacher’s script for the sermon has since spread throughout Germany, Head of the Wittenberg how the Church and diaconal ministry re- ing perspectives for development emerge: Executive Director of the and their performance are reflected upon bringing a new level of joy to language and Institute of Preaching and late to one another? ■ one’s own action (personal development) Leadership Academy Homiletics in Lutherstadt for Church and Diaconia through careful analysis and appreciati- performance. Transforming the structures of the ■ the commission of the Church and dia­ Wittenberg. ve feedback. Preachers experience an ap- By offering different materials for Evangelical Church and the diaconal pro­ conal ministry (theological reflection/ in Berlin

proach which first tackles the more easily use in sermon preparation, the Institute CHERNAEV/ISTOCKPHOTO PETAR BRUNT, CHRISTA PHOTO: viders requires consultation (super­vision strategic orientation)

96 97 Outlook

2017 AND BEYOND Broadening the Outlook to Include the European­ Dimension of the Reformation BY MICHAEL BÜNKER

or more than ten years, Evangelical At the beginning of Christen­dom has been preparing itself for the year 1519, Huldrych F the 500th anniversary of the Reformation Zwingli was appointed in 2017. Within the Evangelical Church in Ger- to be priest of the Great many, the celebrations in Wittenberg will consti- Minster in Zurich, and tute one of the main focuses of the Reformation this was the beginning of anniversary. Expectations are high: After all, this the Swiss Reformation. In is the first centenary celebration of the Reforma­ addition to the so-called tion within the ecumenical era. Alongside many “Wittenberg Reformation”, significant events and activities, that will prove which became widely to garner good publicity, preparations for the ­accepted, from Central to Reformation anniversary also co-incide with a Eastern Europe all the way profound discussion about the Reformation, its up to Scandinavia, the “Re- background and its effects. formed or Calvinist Reforma- We associate a spiritual awakening of global­ tion” was predominant in Central and ­Western ­significance with the Reformation, both in Europe. The medieval unity of the Corpus Church and society; as it released forces which Christianum, led by emperor and pope, was have had a continuing in- severed. From a political fluence until today. In 1517, perspective, this was vi- “THE DISCUSSION Martin Luther’s critique of sible in the emergence of It is well worth visiting the European­ dimension of the the system of indulgences, ABOUT THE LEGACY OF nation states, and from and discovering one or ­Reformation becomes immediately which was contained in THE REFORMATION­ DOES an ecclesial perspective, another city which has apparent. Who would have thought his 95 theses, triggered a NOT END WITH THE it was visible in the evo- been awarded the accolade that the first translation of the New move­ment which met with REFORMATION­ ANNIVERSARY lution of diverse denomi- “­EUROPEAN CITY OF Testa­ment into English would have THE REFORMATION”: receptive ears and hearts in IN 2017. NOW IS THE nations. The Evangelical The Reformation in Europe been printed in Worms, and that the many places. This move­ TIME TO LOOK AT THE churches evolved from is multi-faceted. Slovenian translations of the Reforma- ment affiliated itself with EUROPEAN DIMENSION OF efforts to renew the one tion writings would have come from new approaches to theo­ Church of Jesus Christ Villach and Klagenfurt in ­Carinthia. from the Catholics and in the Upper- THE REFORMATION” logical reforms such as through an understan- Through the Reformation, citizens took on Austrian Steyr, locals drove out all of the Pro- ­those promoted by Jan Hus ding of the gospel as an ­responsibility for their social systems in ways testants with the Counter-Reformation, willing in Bohemia and John Wycliffe in England, and agent of liberation and justification. which were previously unknown. Thus, following even to risk that the city could be depleted of joined hands with existing renewal movements It was the combination of diverse Reforma­ a fire in the 16th century, Klagenfurt was rebuilt people. such as that of the Waldensians or the humanism tion events, in both the city and the countryside, as an Protestant city. In Finland, which belonged All of these cities were awarded the title: “Eu- which was emanating from Italy. which determined the course of the Reforma­ to Sweden in the 16th century, the native Finnish ropean City of the Reformation” by the Commu- For this reason, the commemoration of the tion. In the early stages, it was predominantly the preachers ad­vanced the Reformation even before nity of Protestant Churches in Europe (CPCE). Reformation cannot be limited to the year 2017. cities that became the hubs of the multi-faceted Sweden officially introduced it in 1527. In Hunga- Through the Europe-wide network of the Refor- Rather, it is only in 2017 that the celebrations are processes of the Reformation. The Reforma­ rian Debrecen, citizens took their chance to con- mation cities which have been decorated with this properly beginning. In the years following 1517, tion affected every area of life, and it was in the fess their affiliation to Calvinist doctrine against accolade, the diversity of the Reformation within BISHOP DR MICHAEL the message of the Reformation spread across ­cities that one encountered the fullness of these the backdrop of a chaotic situation caused by the the European context is thus made visible. ­BÜNKER, Bishop of the Europe and was popular with large parts of the aspects of life in a compounded way. Thus, many power struggle between the Transylvanian prin- The discussion about the legacy of the Refor- Evangelical Church of population. The Reformers translated the Bible cities became centres from which the Reforma­ ces, the Ottoman sultan and the Habsburg king. mation and its significance for us today, does not the Augsburg Confession into the respective national languages; and in tion spread, and grew territorially. It was the The co-existence of the denominations also end with the Reformation anniversary in 2017, in Austria and General ­Secretary of the ­Community almost all European nations, the emergence of a ­cities which were primarily responsible for the took on very different forms. In Gennep in but rather, now is the time to look at the Euro- of Protestant Churches literate culture, using the language of the people, fact that the Reformation became European, for the Netherlands, for example, Protestant and pean dimension of the Reformation. Perhaps you in Europe. is due to the Reformation. Through the invention the fact that it profoundly transformed almost all Catholic Christians were still using the same will visit one or another of the “European Cities of the printing press, texts spread at a speed that of Europe and finally gained international im- churches, decades after the Reformation; and of the Reformation” and will thereby broaden was previously unknown. More and more people portance, beyond Europe and across the globe. even worshipped together in some of the ser- your outlook concerning the Reformation. Just learned to read and write, and schools, colleges Looking at a map of Europe, to locate the vices. However, in Switzerland, the citizens of like our lives and our churches, the Reformation

and printing works were founded. places where the leading Reformers were ­based, PHOTOS: ISTOCKPHOTO, USCHMANN(PORTRAIT) St. Gallen built a wall to separate the Protestants in Europe is multi-faceted.

98 99 Outlook

for the well-being and joyful co-existence of all those who live in our society. In recent months, I have frequently been asked to describe what the transition is meant to look THE TIME HAS COME TO PROCLAIM OUR THESES like after 2017. I have always been slightly irritated by this question: Firstly, because I do not believe that, having brought so much spiritual treasure to THE TIMETHE HAS TIME THECOME TIMEHAS TO PROCLAIM HASCOME COME TOOUR PROCLAIMTO THESES PROCLAIM OUR OUR THESES THESES REV SERGE FORNEROD, THE TIME HAS COME TO PROCLAIM OUR THESES light, the German churches will stop drawing upon THE TIME THEHAS COMETIMETHE TOHAS TIME PROCLAIM COME HAS COMETO OUR PROCLAIM THESES TO PROCLAIM OUR OUR THESES THESES Head of External Relations THE TIME HAS COME TOTHE PROCLAIM TIME OUR HAS THESES COME TO PROCLAIM OUR THESES the legacy and power of the Reformation; and se- and Project Manager condly, because we in Switzerland have also been THE TIME HAS COME TO PROCLAIM OUR THESES „500 Years of Reformation“ THETHE TIME TIME HAS HAS COME COMETHE TO TOTIME PROCLAIM PROCLAIM HAS OUR COME OUR THESES THESES TO PROCLAIM OUR 2009,THESES we have been closely examining the example doing the “2017” thing. Whatever the main theo- of the Federation of Swiss THE TIME HAS COME TO PROCLAIM OUR THESES of Calvin and his international influence. In 2016, logical points of a Reformer may be, the most im- Protestant Churches. THE TIME HASTHE COME TIME TO PROCLAIM HAS COME OUR THESES TO PROCLAIMTHE OUR THESES TIMETHE HAS TIME COME HAS TO COME PROCLAIM TO PROCLAIM OUR THESES OUR THESES THE TIME HAS COME TO PROCLAIM OUR THESES we turned to the admirable and comprehensive portant and central one is the degree to which he THE TIME HAS COME TO PROCLAIM OUR THESES THE TIME HAS COME TO PROCLAIM OURTHE THESES TIMETHE THE HASTIME TIME HAS HASCOME COME TO PROCLAIM TO TO PROCLAIM OURPROCLAIM THESES OURknowledge THESES of Erasmus. OUR From 2019, dear THESESbrothers has become a carrier of the message of God or, on THE TIME HAS COMETHETHE TO TIME PROCLAIM TIME HAS OUR COMEHAS THESES COMETOTHE PROCLAIM TOTIME PROCLAIM OUR HAS THESES OUR COME THESES TO PROCLAIM OURand THESESsisters of the Lutheran Reformation, we will, the contrary, the degree to which he has obstructed THE TIME HASTHE COME TIME TO PROCLAIM HAS OURTHE COME THESES TIME TO PROCLAIM HAS COME OUR TO THESES PROCLAIM OUR THESES THE TIME HAS THECOME TO TIME PROCLAIM HAS OUR THESESCOME TO PROCLAIM OUR THESES THE TIME HAS COME TO PROCLAIM OUR THESES if you so wish, listen attentively, along with you, the passing on of this message. The Reformation THE TIME HAS COME TO PROCLAIM OUR THESES to the main points that Zwingli made – and, after spread throughout all of Europe in just a few de- THE THETIMETHE TIMEHAS TIME COME HAS HAS TOCOME PROCLAIMCOME TO TO PROCLAIM OUR PROCLAIM THESES OUR OUR THESES THESES THE TIMETHE TIME HAS HAS COME COME TO PROCLAIM TO PROCLAIM OUR THESES OUR THESES that, to those made by several other Reformers. cades and profoundly changed the continent. This THE TIME HAS COME TO PROCLAIM OUR THESES THE TIMETHETHE TIMEHAS TIME COMEHAS HASCOME TO COMEPROCLAIM TO PROCLAIM TO PROCLAIM OUR OUR THESES THESES OUR THESES In so doing, we pursue the single objective of is why the Federation of Swiss Protestant Churches hough it is true that the coming years will no empowering our churches to engage in dialogue is of the opinion that the phase which follows the longer be part of the “Reformation Decade”, with the world and to testify year of 2017 ... is 2018! This is T and that the ministry of some of the clergy about God‘s love for his world. “ the year in which the Communi- and dedicated staff within our churches will be re- In 2017, the Federation of Swiss THE MESSAGE OF ty of Protestant Churches in Eu- deployed, the 31st October 2017 is by no means Protestant Churches will pu- THE LIBERATION AND rope (CPCE) will hold its Gene- The Detailed Analysis of the the end. Neither in Switzerland nor in Germany. blish the conclusions of a re- THE GUIDING ral Assembly in the immediate Rather, this is the moment in time when we need flection process that has been vicinity: The Swiss churches are ­Reformation during the ­Reformation POWER OF THE GOSPEL to proclaim our own theses. After thoroughly ana- undertaken in the churches. IS ESSENTIAL; delighted to be welcoming the Decade has Allowed Theses to lysing the background and context of the events of On 31st October 2017, the TODAY MORE SO delegates, who represent Evan- 1517, we should easily be able to return ad fontes Church will take this result into gelical churches from all over THAN EVER BEFORE Emerge Which Have the Potential to and ask the following questions: How can the core the streets - the gospel amongst „ Europe, between 13th and 18th Influence the World All Over Again message of the gospel be translated into our time? the people! The level of interest September 2018. The General What are our theses today? Our hypotheses? Our awakened, on the occasion of this anniversary, Assembly will be held in Basel, which is an inter- BY SERGE FORNEROD certainties? Our concerns? What have we learnt? should make all those in our churches who had national city at the intersection of three cultures. What can we forget or reject? What, today, do we doubts concerning the relevancy and purpose of Together, we will be able to reflect on what the year need to affirm more decisively than ever before, on this undertaking, who feared self-staging, a po- 2017 has meant for each of us individually, and ask the 500th anniversary of the Reformation? pularisation and “eventisation” of this anniversa- ourselves how the year 2017 can help us strengthen Of course, we will let ourselves be guided by ry – think again. Today, the message of the libera- our unity, and also our testimony, which becomes the legacy of our Reformers. For this reason, since tion and guiding power of the gospel is essential concrete as we serve our societies.

100 101 Notes

THE LUTHER-CODE 66 x 52 min. programmes which ask the question: How much of the Reformation EIKON TV-EVENTS 2017 can be found in today‘s world of change? Script: Wilfried Hauke Directors: Alexandra Hardorf, Wilfried Hauke Since the beginning of the Luther Decade, the EIKON-group, which is part of the Evangelical Church, has produced TV films and documentary series for both Young people have always posed the questions: What is It is not that easy, the purpose of my life? What do I want to achieve? What ­German and international broadcasters concerning the topic “Reformation will the future look like? What is responsibility? And in you cannot simply say: what should I believe? Today, these questions are joined “Do you feel hopeful ­Anniversary 2017”. By way of a culmination, four TV-programmes, of a considerable­ by new ones: Where will the unlimited networking of the size, are currently in production and will be broadcast later this year on the ARTE world lead us? How do we want to live tomorrow? or fearful?” Hope is a The “Reinvention of the World” tells the story of the tool, not a feeling . . . channel. In 2017, they will also be broadcast on the ARD channel, public television’s history of the Reformation and its consequences in our ­regional channels (the so-called third channels), and also on the ZDF and Deutsche­ world today. The leading actors are young people, bet- You have hope, even if ween the ages of 20 and 35 years old, who are asking you do not know what Welle channels for the international community. Almost twelve hours of questions about the why, the wherefore and the whereto. ­programmes are being put together, which, during their first broadcast, will As they seek answers, historical figures from the last 500 the future has in store. years appear, each of whom, in their own time, found an You have to practise reach about 20 million viewers. answer – and for this reason are still remembered today. They include Da Vinci, Hus and Martin Luther; Kepler, having hope, other- Lessing and Friedrich Engels; Bertha von Suttner, Albert wise you might as well KATHARINA LUTHER Einstein and Dietrich Bonhoeffer. give up straight away TV-film, 105 min. movie about the marriage of Katharina von Bora and Martin Luther All of a sudden, one realises that what we know, what we With: Karoline Schuch (as Katharina von Bora) and Devid Striesow (as Martin Luther) think, what we do and what we dream today, has been nou- Script: Christian Schnalke Director: Julia von Heinz rished by the great turning point of the ages, around 1500. Laurie Penny, 30, Author and Feminist, London Sent to a convent against her will by her father, when she was six ­years Producers: Ulli Pfau, Thorsten Neumann old, Katharina von Bora is now a young woman. Affirmed by thewritings ­ Production: EIKON Channel: arte, 29.10.2016 (8.15 p.m.) and 30.10.2016 (10.15 p.m.) of Martin Luther, that the celibate life contravenes the order of creation established by God, she persuades her fellow sisters to escape. Whilst searching for “the whole of life”, she is still convinced that thereby, she has sinned greatly. When she meets Martin Luther, Katharina sees an entirely different man to the hero who proclaimed: “Here I stand, I can do no other.” THE GREAT BEGINNING CRIME SCENES OF This one is vulnerable, ill, full of doubt and a workaholic driving him- 3 x 45 min. programmes about Europe in and around the time of 1500, THE REFORMATION self to exhaustion. However, after the wedding, she succeeds in fighting when the shift towards modernity begins. 8 x 15 min. programmes about both petty and sizeable crime cases, her own fears, making the dilapidated Augustinian cloister, the Black Script: Ingo Helm Director: Andreas Sawall Monastery, Luther’s main place of residence, eliminating all the factors at the time of the Reformation. With: Julian Sengelmann Director: Andreas Heineke which threaten to further damage his health, and becoming Luther’s dis- 500 years ago, the world was radically changing: America had cussion partner, as one who is intellectually on a par with him. been discovered, the printing press invented, and banks had Murder and bloodshed are surely not what one normally as- gained power, humankind was re-inventing itself. It is in such sociates with the Reformation; and such crimes can certainly Producers: Mario Krebs, Ernst Ludwig Ganzert, Martin Choroba, Marc Conrad a setting, that a monk named Martin Luther rocks the power not be reconciled with the Christian commandment to love. Production: EIKON with Cross Media and Conrad Film structures of the Church and prepares the way for new ways of Moderator Julian Sengelmann is surprised by some of the evi- Channel: ARD, 15.2.2017 (8.15 p.m.) thinking. dence from Reformation times concerning brutal murders, Behind the Reformation, powerful protagonists gather. In their conspiracies and unjust court procedures. He goes out to in- eyes, the rebellious monk from Wittenberg has arrived at just the vestigate. Which other crime cases can we reconstruct today? For women, the long and right time. Luther suddenly finds himself on the great stage of po- As ever, it is about power and intrigue, murder, kid­napping litics; he is admired, feared, hated. His theses of October 1517 light and betrayal – and all of these elements are based on factual arduous journey of being allowed the beacon of revolution, through which much more than merely evidence concerning the offenses which were punishable at to think and act independently – the attitude towards the Church will change for people. the time. A well-known presenter (not yet determined) will take us into Each film focuses on a particular case, an unusual story. and on an equal footing with men the world of 1500 and the accompanying years, to the very start Julian Sengelmann climbs up towers, scours caves, explores of the modern era; to the “great beginning”, which will deter- museums and rummages through archives to investigate – was prepared by women such mine the destiny of people and nations up until today. what really happened. as Katharina, and is far from being Producers: Christian Drewing, Andrea Haas, Producers: Thorsten Neumann, Ulli Pfau concluded. It is a great honour Thorsten Neumann, Volker Schmidt Production: EIKON to have a part to play in it. Production: Cross Media, in co-operation with EIKON and ifage Channel: Third Channels of the ARD, early in 2017 PHOTOS: STEFFEN ROTH, RALF A. GEMMECKE, EIKON MEDIA CHANNEL: ZDF “TERRA X”, early in 2017 102 103 Karoline Schuch THE i LUTHER EFFECT THE REFORMATION PROTESTANTISM – 500 YEARS IN THE WORLD ­ANNIVERSARY 2017 is the climax of the Luther Decade DEUTSCHES HISTORISCHES MUSEUM AT MARTIN-GROPIUS-BAU, BERLIN Join in or watch: “Luther 2017 – 500 years of APRIL 12 TO NOVEMBER 5, 2017 Reformation”. The EKD has POP-ORATORIO LUTHER ­supported the Decade by 2013: REFORMATION AND TOLERANCE AND REFORMATION 2013:

producing thematic magazines DAS MAGAZIN ZUM THEMENJAHR  REFORMATION UND POLITIK In 2017, Pop Oratorio each year. This magazine is “Luther” will be per- the final one in the series. The formed in eight Ger- others are as follows: LUTHER man cities. The piece, which focuses on the i AND THE events at the Diet of GERMANS Worms, is to reach WARTBURG CASTLE, EISENACH more than 100,000 MAY 4 TO NOVEMBER 5, 2017 people and will involve THE FULL POWER OF around 20,000 singers altogether, making it perhaps the largest participative project of the Reformation Anniversary. Any in- REFORMATION. MACHT. POLITIK. 2014: REFORMATION AND POLITICS AND REFORMATION 2014:

terested parties can register, independent of their faith, church 01-37 Reformation.indd 1 05.06.13 18:16

affiliation or musical ability. Tickets, registrations and infor- DAS MAGAZIN ZUM THEMENJAHR 2015 THE REFORMATION REFORMATION – BILD UND BIBEL mation can be found at:

LUTHER! WITTEN KIRCHE CREATIVE PHOTO: www.luther-oratorium.de i 95 TREASURES – 3xHAMMER.DE 95 PEOPLE Three National Special Exhibitions

commemorating the Anniversary of the Reformation 2017. FURTHER IMPRINT CONFESSION AND REFORMATION 2009: LUTHER MEMORIALS FOUNDATION OF SAXONY-ANHALT, LUTHERHAUS/AUGUSTEUM, INFORMATION Publisher LUTHERSTADT WITTENBERG Church Office of the Evangelical MELANCHTHONDas Magazin zu seinem 450. Todesjahr MAY 13 TO NOVEMBER 5, 2017 www.luther2017.de Church in Germany, Evangelische Kirche in Deutschland (EKD): Thies Gundlach (chief editor), www.r2017.org Rolf Becker, Henning Kiene, BIBLE AND IMAGE – REFORMATION 2015: Konrad Merzyn www.reformationstag.de Herrenhäuser Straße 12 30419 Hannover, Germany www.reformaction2017.de Made possible by: Principal sponsor of the exhibition in Berlin: Tel: +49-800-5040602 #reformaction2017 E-mail: [email protected] SACHSEN-ANHALT www.EKD.de 2010: REFORMATION AND EDUCATION AND REFORMATION 2010: www.geistreich.de U1 Titel.indd 1 02.10.2009 15:10:37 Uhr EKD.de 160713_SGS_Anzeige_210x190_EN.indd 1 14.07.16 12:10 Taufe POSTER EXHIBITION #HEREISTAND. Martin Luther, the Reformation and its consequences @EKD und Additional copies of this If you would like to download Freiheit rom autumn 2016, the co-ope- smallest module can accommodate nine magazine can be ordered by the magazine and accompanying ration project “Here I stand …” posters, and the largest 30 posters. For materials, please visit: F emailing the Church Office: WORLD ONE THE AND REFORMATION 2016: www.gott-neu-vertrauen.de Gott neu erfahren offers a simple opportunity to have 30 posters, for example, about 20 m² of [email protected] THE MAGAZINE FOR THE ANNIVERSARY OF THE REFORMATION IN 2017 an exhibition of one‘s own about the wall space would be made available. Design and Production Would you like to support history of the Reformation. Infor- The exhibition shows the most im- Hansisches Druck- und Verlagshaus the work of the Project mation about the poster exhibition, portant stages of Reformation history GmbH, Emil-von-Behring-Str. 3, Office for the Reformation D-60439 Frankfurt am Main as well as materials for schools and and their effects up until the present Anniversary in 2017? extracurricular educational activities, day. With the aid of modern infogra- Project Manager: Sebastian Knöfel We would be delighted to

Photo Editor: Dorothee Hörstgen FREEDOM AND REFORMATION 2011: can be found at www.here-i-stand.com phics, the history of the premodern era Titel.indd 1 14.10.2010 10:05:41 Uhr receive your donation: Layout: Lisa Fernges (or http://goo.gl/forms/zvRRYYwmiM). is explained in easily understandable Evangelische Bank eG, The exhibition is able to accommo- ways. The exhibition contains 7 large Translation: Astrid Quick

IBAN DE05 5206 0410 0000 2017 IN REFORMATION THE OF ANNIVERSARY THE FOR MAGAZINE THE date up to 30 DIN-A1-poster (4/0-co- representations of first-rate museum 6600 00, BIC GENODEF1EK1 Printed in EU loured, 84.1 x 59.4 cm). The exhibition objects. As a special feature, some ori- Please indicate your address The copyright of the Bible TRUSTING GOD IN NEW WAYS area has a modular structure so that you ginal exhibits have been scanned into a 4

on the transfer slip and passages which are quoted 2017 ANNIVERSARY REFORMATION 0_Umschlag_Auswahl.indd 4 21.10.16 11:08 can create your own exhibition in one computer, and can be downloaded and let us know if you require a in this magazine remains of the smaller spaces if you prefer. The printed out using a 3-D printer. donation receipt. with the publishers.

104 2012: REFORMATION AND MUSIC AND REFORMATION 2012: Notes

YOU ARE“ GOD’S INSTRUMENT. HE DESIRES YOUR SERVICE, NOT YOUR REST. FOR GOD’S SAKE DO SOMETHING COURAGEOUS„ Huldrych Zwingli

106 Gott neu erfahren

DOWNLOAD THE FULL-PAGE PHOTOS in this thematic magazine also exist in different sizes and are readily available for use in display cases, church newsletters, websites and as templates for use in lessons. TO DOWNLOAD these images for free, please go to www.gott-neu-vertrauen.de. There, you can also download the ONLINE EDITION of this magazine. When referencing the magazine as a source, please be mindful of the guidelines which can be found at: www.gott-neu-vertrauen.de.

. 2