Martin Luther was eight years old when Christopher Columbus set sail from Europe and landed in the Western Hemisphere. Luther was a young monk and priest when Michaelangelo was painting the Sistine Chapel in Rome...
Assignment completes candidacy for all people, including those ordained in another Lutheran church or Christian tradition, moving them toward first call and admittance to the appropriate roster in the ELCA...
The ELCA Conference of Bishops' Ecumenical and Inter-Religious Liaison Committee and the United States Conference of Catholic Bishops' Ecumenical and Interreligious Affairs Committee commemorate the 500th anniversary of the Reformation by signing a joint statement during a Lutheran-Catholic service of Common Prayer.
Martin Luther posted his “Ninety-Five Theses” in Wittenberg on Oct. 31, 1517, and the resulting debate about Christian teaching and practice led to changes that have shaped the course of Western Christianity for almost 500 years.
 This month is a continuation of the work laid out by Victor Thasiah and Michael Shahan, JLE’s book review editor. The brilliance of this month’s authors and the timeliness of the subject matter I cannot claim for myself. I can only begin in gratitude that Journal of Lutheran Ethics is able to publish fresh, compelling, and profound contributions to the world of Christian ethics.
 We are pleased to have the work of Nicholas Wolterstorff gracing (pun intended) the pages of JLE. His essay "Justice as a Memorial" proposes that "...not only is the Eucharist a public memorial of Christ but so also is doing justice." Taking note of various ways of memorializing, Wolterstorff notes "...it is fitting that Israel's rendering justice to the vulnerable in its midst be a memorial of its deliverance.” Christians have historically memorialized Christ beyond the Eucharist via art, and Wolterstorff posits a broadening of the concept of memorial to include rendering justice to the vulnerable.
 This month William Schweiker honors JLE by giving of his time to conduct an interview on his theological humanism project. After explaining the meaning and purpose of theological humanism, he concludes "But we also need to claim freedom within religion, that is, the possibility and responsibility freely to live one’s faith in a humane way."
 Three eminent reviewers, Dennis Beilfeldt, Paul Sponheim, and Sarah Hinlicky Wilson, tackle the English translation of Oswald Bayer’s Martin Luther’s Theology: A Contemporary Interpretation. Wilson appreciates Bayer’s attention to the doctrine of creation in particular, delves into his theodicy, and finds his appropriation of Law the weak point of his work. Sponheim also appreciates Bayer’s attention to a doctrine of creation. Along with Bielfeldt, he delves into John Austin’s work on performative language of promissio. Beilfeldt, in his review, probes Bayer’s appropriation of the authority of Scripture for its weakness. Each of the three reviewers offers a significant perspective on Bayer’s work. Thanks to Michael Shahan for arranging this series.
 Former JLE intern Libbi Williams debuts with an article on competing narratives. Reflecting on her own experience of narratives of Islam in a post-9/11 world, she describes a life-changing, narrative-challenging presentation by Julia Bacha which created the cognitive dissonance necessary to change her understanding. Williams challenges all of us to be willing to risk our own cognitive dissonance.
Kaari Reierson was the Senior Editor of the Journal of Lutheran Ethics and Associate Director for Studies in Church in Society of the Evangelical Lutheran Church in America.
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