Drawing upon a vast array of Martin Luther's writings while also focusing upon a few key texts, this book illuminates the Reformer's thought on Islam, and thereby provides fresh insight into his place in the history of Christian-Muslim relations

Forty years of in-depth research on Martin Luther's theology has left Oswald Bayer uniquely qualified to present this comprehensive study. He does so with clarity and care, simply enough for nontheologians to access. This remarkable book offers the basics of Luther's understanding of theology, discussing his response to the philosophy of science tradition, the formula by which he studied theology, and the basic philosophy that informed him. Bayer then takes Luther's stance on Christian dogmatics and ethics and applies it to our own theological understanding in the modern age. With such a complete Lutheran dogmatic concept -- the first of its kind offered -- the stunning inner consistency of Luther's theology and its ease of application to contemporary studies become unmistakably clear. Martin Luther's Theology is a valuable tool for students and teachers of theology and for those looking for a guide into the mind and heart of Luther -- a theologian for today.

Socially engaged religion teaches that people of faith have a responsibility to address and reduce suffering in all its forms, both physical and spiritual, including suffering resulting from social injustice, exploitation, oppression, false faith, and so forth. True religion engages with society to alleviate suffering and bring transformation. In other words, religious violence is an obscenity, a deviation from the true character of religion. Martin Luther's Theology of Two Kingdoms in Buddhist and Christian Communities examines the principle of separation between religion and politics in the context of both Buddhist and Christian communities. In predominantly Buddhist contexts such as Myanmar, where a reciprocal relationship between religion and politics is expected, separation is not effective. Attempts by Christians to separate religion and politics cause the church to run away from tyranny and follow the state with blind obedience. Martin Luther’s model of two distinct but interconnected systems for religion and politics creates space for each institution to give constructive advice and criticism to the other for the health of all human beings.

Luther's theology and practice have inspired and continue to inspire so many across confessional and even religious alignments worldwide, or else excite those for whom he displays a coveted, untamed audacity in living out convictions; it is the fabric, the texture that makes Luther a figura with the capability of being transfigured. Luther's theology--his view of language and understanding of creation, incarnation, the cross; his affirmation of freedom from ecclesial, economic, and/or political encroachments; his eschatology, and so forth--is seen in a new light in societies in which modernization does not necessarily mean secularization and the spirit is not set in dual opposition to things material. The dispute as to whether Luther is a late medieval theologian or a beacon of modernity is rendered largely superfluous when the Reformer is read and interpreted in contexts that do not share the peculiar cultural and political history of Europe, its orthodoxies, its pietisms, its enlightenments, and its secularisms. Transfiguring Luther lifts up and presents the significance of the Reformer--his figure as it is transfigured into diverse contexts, absorbing new contents instead of the traditional bastions that are remarkably in tune with the spirit of the Reformation, thus rekindling it.

Sixteen church historians here examine Martin Luther in an uncommon waynot as Reformer or theologian but as pastor. Luther's work as parish pastor commanded much of his time and energy in Wittenberg. After first introducing the pastoral Luther, including his theology of the cross, these chapters discuss Luther's preaching and use of language (including humor), investigate his teaching ministry in depth, especially in light of the catechism, and explore his views on such things as the role of women, the Virgin Mary, and music. The book finally probes Luther's sentiments on monasticism and secular authority. Contributors: Charles P. Arand James M. Estes Eric W. Gritsch Robert Kolb Beth Kreitzer Robin A. Leaver Mickey L. Mattox Ronald Rittgers Robert Rosin, Reinhard Schwarz Jane E. Strohl Christoph Weimer Dorothea Wendebourg Timothy J. Wengert Vftor Westhelle H. S. Wilson

Karl Barth's Christology provides a key to out-narrating the Deus absconditus, which, as Rustin Brian contends, is in fact the god of modernity. Included in this is the rejection of the logical and philosophical systems that allow for the modern understanding of God as the Deus absconditus, namely, dialectics and nominalism. This rejection is illustrated, interestingly enough, in Barth's decision to literally cover up, with a rug, Martin Luther's works in his personal library. Surely this was more than a decorative touch. The reading of Barth's works that results from this starting point challenges much of contemporary Barth scholarship and urges readers to reconsider Barth. Through careful examination of a large body of Barth's writings, particularly in regard to the issues of the knowledge or knowability of God, as well as Christology, Brian argues that contemporary Barth scholarship should be done in careful conversation with the finest examples of both Protestant and, especially, Roman Catholic theology. Barth's paradoxical Christology thus becomes the foundation for a dogmatic ecumenicism. Barth's Christology, then, just might be able to open up possibilities for discussion and even convergence, within a church that is anything but one.