Cross In Tensions

Luther's theology of the cross is a direct critique of oppressive power relationships in his day. Luther's early thought challenges specific economic, political, social, ideological, and religious power dynamics; the cross confronts those who enjoy power, prestige, pomp, and profits at the expense of the poor. Ruge-Jones maps the power relationships that Luther's theology addressed and then turns to specific works that challenge established structures of his world. Luther's Latin texts undermine the ideological assumptions and presumptions that bolstered an opulent church and empire. Luther uses the cross of Christ to challenge what he called volatilem cogitatum, knowledge that is prone to violence. His German writings (directed to a broader, more popular audience) focus this critique of human pretensions into an attack on systems of wealth, status, and power that refuse to look with compassion upon poor Mary, or upon the many domestic servants of Germany. God has respected the ones whom the world disrespects and has thus entered the world to turn it upside down. Also in the German writings, the Lord's Supper calls the powerful to enter into solidarity with the poor--suffering people to whom Christ has given himself. Finally, in his popular pamphlets, visual images show with graphic specificity that throughout his life Christ sought out solidarity with the least. These images contrast brutally with images of a church that has sold its soul to wealth, political influence, military power, and status.

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.