2009
The differences between the Lutheran
and Reformed traditions in such matters
as liturgy, architecture, and church
polity have led some observers to think
there must be substantial differences
between the theology and ethics of
their important figureheads – Martin
Luther and John Calvin. This impression
of substantial differences became
more pronounced because of the unresolved
debates at the Marburg Colloquy
(1529). It is now common for
people to think Luther and Calvin had
very significantly different points of
view on such diverse areas as the meaning
of predestination, the relationship
between the two natures of Christ, the
extent of the atonement, and the nature
of the presence of Christ in the Eucharist.
However, while there were some
real theological differences between
Calvin and Luther, which seem very
large because of large differences in
personality, culture, and literary style,
there is also a truly massive degree of
agreement in the realm of theology
and ethics.
2009
It is beyond the scope of this little
book to survey all the religions, philosophies,
and political ideologies of
the world with regard to how they
think about human dignity and human
rights. What is possible is to identify
selected ideas or beliefs that threaten
human rights or undermine the protection
of human rights, to identify some
of the cultural locations where these
destructive ideas occur, and to briefly
state why one should reject these ideas.
The critique of such destructive ideas
can reduce their influence in the lives of
individuals and cultures.
2005
Those of us who are classical Christians and think that the God of the Bible is not irrelevant to postmodern society need to directly address the relation of God to the creation of new knowledge,
as well as to the progress that is driven by this new knowledge.
2008
The Torah includes not only commandments concerning not only everday life and religious practice but also penalties for disobedience. Some, such as “He must die” or “He shall be stoned”, clearly intend capital punishment to be carried out by the people or its representatives. Theologians, however, still disagree on the meaning of “He shall be cut off from his people,” for the expression designates neither the party responsible for the administration of the penalty nor the manner in which was to be administered. James Jordan, for example, considers the term a command to excommunicate the guilty from society and from the sanctuary.