Does God suffer within himself? Does God suffer only in the humanity of Jesus Christ? Or does only the God-man Jesus Christ suffer? This book seeks to demonstrate that the suffering of God has an "ontological status" in Luther's Theologia Crucis. The discussion concentrates on three constituents of Luther's theology - Christology, soteriology, and Trinity - to see how each of them establishes the assertion that God suffers. It also places Luther within the modern discussions of Essential Apathy: Luther accepts the Old Church's Theopaschitism, but rejects Patripassianism, a heresy of the Old Church. This study breaks new ground by taking Luther a step further, arguing that only a Trinitarian theology of the cross is genuine Christian theology, and that the suffering of Christ touches the immanent Trinity as well as the economic Trinity. Ngien engages in useful discussions with other scholars including Paul Althaus, Walter von Loewenich, Ian Siggins, Marc Lienhard, Eberhard Jungel, Jurgen Moltmann, and Alister McGrath. "Dr. Ngien has done a good job of sorting out Luther's numerous statements about the suffering of God and finding consistency in them. He engages in a useful discussion with other Lutheran commentators. He presents a concise and competent survey of the early church's discussion of the suffering of God and also attends to Luther's reception of and reaction to late medieval thought." - David E. Demson, University of Toronto Dennis Ngien (PhD) is Research Professor of Theology at Tyndale University College and Seminary, Toronto. He is founder of the Centre for Mentorship and Theological Reflection, and author of Apologetic for Filioque in Medieval Theology (Paternoster Press, 2005) as well as numerous journal articles.

This book presents the most detailed examination in English to date of Luther's theological breakthrough, together with a wealth of information concerning the theological development of the young Luther in its late medieval context.

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.

A comprehensive look at the background and context, the content, and the impact of Martin Luther's Theology, written by an international team of theologians and historians.

Dennis Ngien places Luther within the context of the medieval Church, the early Church's discussion of the suffering of God and the modern discussions of the essential Apathy. Luther accepts the Old Church's Theopaschitism, but he rejects Patripassianism, a heresy of the Old Church. This study breaks new ground by taking Luther a step further arguing that only a trinitarian theology of the cross is genuine Christian theology, and that the suffering of Christ touches the immanent Trinity as well as the economic Trinity.

Luther was fundamentally a preacher-pastor, “a care-taker of souls,” whose ingenuity lies in his usage of the biblical message as a source of pastoral encouragement. This book seeks to capture the often-overlooked pastoral side of the Reformer through an examination of his sermons on John’s gospel. The sermons on John show the intrinsic, close, and causal link between doctrine and consolation. They are an exercise of his vocation as a pastor, or more precisely, as a theologian of the cross who seeks to inculcate the good news of justification by faith in his people, leading them to experience it within the dialectic of law and gospel. St. John, said Luther, “is the master in the article of justification.” Luther’s theological method, namely, his theology of the cross, permeates and governs the exposition of the text, and all major themes of his theology— Christology, Trinity, and soteriology—appear in his exegesis of John.