I begin with 6 reasons why I was reluctant to accept an invitation to speak about the death penalty. I explain why I accepted. I mention 4 true stories which I used to humanize my talk. I conclude by listing 3 Christian views of the death penalty.
Rothney Tshaka made me think hard about black liberation theology. Tshaka’s the Director of the School of Humanities in the University of South Africa (Unisa). In his 19-minute contribution to the Lutheran World Federation (LWF) series on Public Theology, he introduces himself as an ordained minister, a student of black liberation theology, and author of …
Public Theology: Black Liberation Theology vs Political Theology Read More »
Harriet Tubman was a 5-foot short, black, poor, illiterate, epileptic, divorced, remarried, and widowed, non-pacifist Christian who, in the 91 years of her life, was born into slavery, traded as a slave, hunted as a runaway, and called Conductor, Black Moses, Spy, General, Nurse, and Mother Tubman.
She conducted hundred of people out of slavery into freedom on the underground railway. She recruited and inspired hundreds of black men to fight in the American civil war (1861-1865) over slavery.
In this article I speak about German-speaking people who migrated from Europe three centuries ago. I discuss why they left, how they chose where to go, how the British government and public responded to them, and a survival strategy they adopted. I end by pointing out some key themes which can help us think about our responses to refugees. I provide three links to related resources and a link to a song recorded by Bangsar Lutheran Church.
The evangelical churches decided to raise money and, together with others, acquire a rescue ship and run a rescue mission. They operate with the hashtag #wirschickeneinschiff (#wesendtheship). A bishop speaks for them – and so the media write about the scandal of death on the high seas. The constant supply of bodies keeps the moral scandal on the radar.
In this short post, I address the issue of biblical counts of pots and pans, Jeremiah’s ‘inaccurate’ prophecy of 70 years of exile, and the tension between human agency and God’s sovereignty. I consider what the Jewish historian Herodotus said about why Cyrus invited the Jerusalemites to “go home” and pose a question about appealing to Bible texts in matters of public policy.
I reflect on why I’m a Christian, why I’m often so frustrated and how listening to a 19-minute talk on Public Theology by Prof Juliana Claassens of Stellenbosch University – in a series published by the Lutheran World Federation – has reinvigorated me.
As Christ-followers, as members of a minority community in Malaysia, how should we respond to refugees? What do theologians, immigration officers, police, RELA members, social workers advise? What ‘special treatment,’ if any, can refugee members of a faith community (e.g., Christians, Muslims) reasonably expect from members of the same community in Malaysia?
Using as launching pad the (Greek language) Septuagint translation of the Hebrew scriptures prepared by Jews in Egypt two to three centuries before Christ, this article introduces readers to the challenges of translation. It includes an example of translating a Malay idiom into English and examples drawn from the two English versions dated c. 500 years apart (KJV and ESV).
Ever heard of the Masoretic Text? Know what it means? Know why it’s important? The Masoretic Text is relevant to this series on Nehemiah because the introduction in my commentary on Nehemiah says “the Masoretic notes on EzraNehemiah were not placed after each book, but after Nehemiah, a proof that the Masoretes regarded EzraNehemiah as …
