Two recent articles on Martin Luther and the Protestant Reformation invite responses ("Minnesotans renew bond with Luther to revive faith," Dec. 11, and "Lionization mustn't mask Luther's anti-Semitism," Dec. 16). The first touched on various parts of Luther's legacy. What was missing was what many regard as Luther's most important contribution as a biblical scholar, in addition to translating the Bible into German. Luther reclaimed and proclaimed to the world the exuberant good news that God is a gracious God, not a grim bookkeeper. Bringing redemptive love to the world through Israel and in Christ, God offers humans the forgiveness of sins and new meaning for their lives. The key idea is "justification by grace through faith," which Luther happily borrowed from St. Paul.
The other article rightly faces us with the darkness of Luther's anti-Semitism. It is there in his writings and cannot be denied. Readers should know, however, that over a period of many years Lutherans and Jews have been meeting to discuss this and other Jewish-Lutheran relations, and Lutherans have repudiated Luther's anti-Semitic writings. For example, in July 1983, the International Jewish Committee on Interreligious Consultation met with representatives of the Lutheran World Federation in Stockholm. This is one of the Lutheran statements: "The sins of Luther's anti-Jewish remarks, the violence of his attacks on the Jews, must be acknowledged with deep distress. And all occasions for similar sin in the present or the future must be removed from our churches." (See "Stepping-Stones to Further Jewish-Lutheran Relationships: Key Lutheran Statements," 103. Edited by Harold H. Ditmanson. Augsburg Fortress, 1990.)
Joseph M. Shaw, Northfield
The writer is an emeritus professor of religion at St. Olaf College.
POLICING AND RACE
Author and his oft-published think tank seek to mislead us
Contrary to Peter Zeller's Dec. 16 commentary, the facts do not prove that police bias is a "phantom" issue. Zeller claims that it is a folly to compare policing actions to population numbers, in part because "there is no magic principle guaranteeing that all racial groups speed, obey the law, or drive without a license or insurance at the same rates."
However, the federal Justice Department's investigation of the Ferguson (Mo.) Police Department found that cameras that monitor speeding caught people of all racial groups speeding at the same rates, yet, when police were the ones monitoring speeding, people of color were disproportionately likely to pulled over. I doubt that the speeding cameras were going out of their way to be politically correct; the more likely explanation, then, is that the police were biased.
Furthermore, discretionary police searches of vehicles driven by people of color were less likely to turn up contraband than similar searches of vehicles driven by white people. This does not necessarily mean that white people were more likely to carry contraband, but it may imply that the police were more likely to suspect innocent people of color than they were to suspect innocent white people.
Zeller calls out activists and academics for not engaging with the facts and instead using "off-base reasoning," yet he is the one who starts with a few statistics about demographic groups' age and income and reasons from there to differential rates of offending without engaging with facts about rates of offending themselves.
Linnea Peterson, St. Paul
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