Last Friday, Conciliar Post hosted a Round Table discussion on Martin Luther. I would encourage you go click on over there and peruse the reflections on how Christians from a variety of denominations view the “first” Reformer. My response to this Round Table is as follows:
My perception of Luther arises from many experiences with the Luther’s legacy and his writings. I grew up in the Lutheran Church – Missouri Synod—attending both church and school until middle school—and learned much about Luther the Great Reformer there. Every fall we would talk about the Reformation, how Luther valorously stood up to the heresies of the Catholic Church. We would read stories about his life (mostly his post-Diet of Worms “capture” by Frederick the Wise), wait in eager anticipation for Thrivent Financial’s production of Luther, and talk about the central tenets of the Augsburg Confession. The picture of Luther painted at this stage of my life accorded with the idealizing of other great Christians, albeit with that special fervor which accompanied talking about Luther as a “Lutheran.” Continue reading
In “Getting Saved in America: Conversion Event in a Pluralistic Culture,” Bill Leonard outlines the history of the salvation conversion experience in the American context, more specifically the history of the eastern “evangelical protestant” conversion experience. Tracing the event from its Puritan beginnings in the New World to its current usage among American church people, Leonard writes in such a way as to both describe and problematize the process and actions of the current “conversion experience.” As a result of this article, a number of important questions need to be asked regarding the history of the experience. Continue reading
In Luther, the NFP Teleart and Thrivent Financial for Lutherans’ film starring Joseph Fiennes, the story of German monk Martin Luther’s journey to what is now referred to as the Protestant Reformation is told. The film begins with Luther’s entrance into the realm of late medieval Roman Catholic monasticism, moves to his struggle with faith, tells of his trip to Rome, his teaching at the University of Wittenberg, his scathing writing against the abuses of the Church, and the ensuing struggle to reform the Western Christian Church. The film portrays Luther’s struggle in captivating fashion and fared well when released internationally in 2003. But as with any other film production portraying historical events, one must ask how accurate the film Luther is in its portrayal of Martin Luther, the Catholic Church, and the events surrounding the Protestant Reformation of the early 16th Century. Continue reading
Reflecting on Mary can be “dangerous”, especially if you are a Protestant who wants to claim Protestant “Orthodoxy.” Sure, we sing about Mary at Christmas, feel her pain on Good Friday, and maybe even read a little about her in the gospels in-between. But for most American Protestants, to have almost any other interaction with Mary is borderline Catholic. So we don’t talk about Mary, don’t engage Mary, and don’t think about Mary. Life is simply easier that way.
But this is historically and theologically problematic. Continue reading
Most of us take for granted the twenty-seven books that make up the New Testament, but this was not always the case. It was not uncommon in the ancient world for there to be different books included in Christian collections of writings. Such works as the Letters of Clement, Epistle of Barnabas, and Shepherd of Hermas are included in such noteworthy and important manuscripts as Codex Sinaiticus and Codex Alexandrinus. For many years the Eastern and Western Churches debated both the inclusion of Hebrews and Revelation. As recently as the 16th century and the Protestant Reformation, there were serious doubts about the works to be included in the New Testament. Of these, Martin Luther’s objections to Hebrews, James, Jude, and the Apocalypse of John (Revelation) were so severe that he placed them in an addendum to his German New Testament. Some contemporary Christian Churches in the ancient parts of the world (mostly the Middle East) still have New Testament canons that differ from the standard twenty-seven book canon of the “Orthodox” (Eastern Orthodox, Roman Catholic, and Protestant). Obviously several factors had to influence why certain writings were included in the New Testament. But what were they? Continue reading