The ELCA’s “Declaration of Inter-religious Commitment,” addresses how Lutheran thought calls Christians to be in relationship with their neighbors who adhere to a variety of different religious traditions as well as no religion at all. In his response, Hindu scholar Anant Rambachan commends the ELCA’s call for interreligious cooperation that exemplifies “a shared commitment to justice, peace, and the common good.” At the same time, Rambachan also expresses disappointment that the Declaration remains theologically neutral regarding what Lutheran theology and practice might learn from people of other religions and no religion. As one who writes and speaks extensively about how his interactions with Christians and others impact his Hindu self-understanding, Rambachan asks, “Is theological neutrality the final word on inter-religious dialogue?” This panel of Lutheran theologians will go beyond theological neutrality in engaging with Muslims, Jews, Hindus and Buddhists as well as religious nones.
This paper explores the rapidly increasing reality of religious nones and proposes a way forward beyond Lutheran theological neutrality regarding those who are non-religious. Drawing on the work of Lutheran feminist theologians Kathryn Kleinhans and Elisabeth Gerle, the paper explores how a Lutheran understanding of self-in-relation alongside the Lutheran vocational call to delight in the neighbor compel us to move beyond the religious/non-religious binary to be opened to new spiritual truths through interpathic relationships with those who are non-religious.
Martin Luther considered Jewish religion futile and the Jewish law “expired.” While curious about the Jewish faith to the point of being suspected of “Judaizing” for his deep interest in the rabbinic interpretations, he unfortunately had no Jewish colleagues or friends and only few (biased) sources. Whereas Luther and the faith community in Wittenberg missed authentic and transformative encounters with any Jewish partners, we today live in a situation where mutual learning is coveted and possible. Luther’s interest in Judaism and the “imaginary Jew” shaped the 16th-century reformer’s theology; Lutherans today can learn about Jewish religion from actual Jewish practitioners, and vice versa. Some of the areas where Lutheran theology can benefit from moving away from Luther’s polarizing argumentation and learning from the wisdom of the Jewish religion are teaching of salvation and faith, justification and grace, and law and religious practices. Coming together on the shared teaching of the infinite goodness of God seems like an obvious starting point for mutual learning.
The 2019 ELCA Declaration of Inter-religious Commitments, like its predecessor the 1991 Declaration of Ecumenical Commitments, set forth broad based consideration for the engagement of ELCA Lutherans with other religious communities. In this paper, I will briefly outline how Christians and Muslims stand on important common ground when it comes to the foundations of our calling to love and care for our world and our neighbors for the common good. However, the Qur’an asks fundamental questions about several classical Christian beliefs: the Trinity, the incarnation, and the crucifixion of Jesus. The Qur’anic claims and Christian responses are not theologically neutral. They are challenging but not necessarily contradictory. I will address the three contested Christian claims of God’s work in this world using the categories of Willem Bijlefeld from his unpublished paper “Christian Witness in an Islamic Context” that served as the genesis of the ELCA’s thinking about Christian-Muslim relations in 1986.
his paper discusses a Lutheran articulation of salvation in the context of interreligious engagement, and “beyond Lutheran theological neutrality regarding those who are non-religious.” Using the ELCA document, “Declaration of Interreligious Commitment” as a foundation, I make four points. First, the document does not offer much guidance as we seek to move beyond the “exclusive/inclusive” binary when it comes to theological articulation of the salvation of those who are not Christian. Second, we can lean into the idea that there are “limits on our knowing,” such that we can celebrating being “undecided,” rather than “neutral.” Third, we should explore with more boldness the opportunities for “mutual understanding,” with a disposition of theological openness to transformation. Finally, we can adopt a posture of hopeful anticipation regarding salvation, following the affirmation of “grace without prerequisites” and the relational character of Lutheran theology.
| Anant Rambachan | rambacha@stolaf.edu | View |