Two-hundred and eighty. From actors and public figures to government officials and emergency response agencies, Twitter has become […]
Jesus goes way out of His way to prepare His disciples for disappointment in living in God’s Kingdom […]
Words are an interesting thing. Rationally, you would think that a word has a specific meaning, and that’s […]
Those little glowing numbers set in the dashboard inspire a false sense of control. Hour after hour. Each […]
Right out of college with a degree in finance, my sister landed a great job for a regional […]
Knowledge will set you free. So, we believe. Our jobs, our relationships, our future, our faith, if we […]
It seems we have forgotten that debate is a skill set. It is an art form that requires continuous refinement and strengthening, or it withers and dies. To be confronted by a dissenting opinion, to listen and understand an argument you don’t agree with, and to respond with a reasoned, factual rebuttal is a crucial part of any intellectual growth. Alas…the art of the rebuttal is slowly dying.
“Hero/it’s a nice-boy notion that the real world’s gonna destroy./You know/it’s a Marvel-comic-book, Saturday-matinee fairytale, boy. … When they ain’t as big as life/When they ditch their second wife/ Where’s the boy to go?” (Steve Taylor, “Hero”).
By – John W. Hoyum
A kind of revisionist history has come to surround the issue of “radical Lutheranism,” taking aim especially at the theology of Gerhard Forde. Forde’s work has been particularly notable in recent years for his interpretation of Luther’s law-gospel distinction, the theology of the cross, and the relevance of proclamation for Christian theology. Unfortunately, Forde’s contribution has become a symbol of encroaching liberalism in confessional Lutheran circles. Yet this narrative of blaming Forde isn’t quite accurate. An examination of the origins of “radical Lutheranism” and the details of Forde’s own background will, I hope, help to set the record straight.
A couple of weeks ago some yahoo was threatening to destroy all the white Jesus paintings and statues because they fit the white supremacy narrative. My first reaction was the same as most over-exaggerations of our racial division in this country; how silly. But after further thought and listening, I came to see that his perception is not irrational. A black person might indeed have bad feelings toward the near unanimity of a European looking Jesus on the walls of homes and churches where African Americans were inhumanely treated up until the 60’s. Quite honestly, I would hate to let a white Jesus stop a person from believing in the real Jesus.