June 2012 Volume 39 Number 3

Augustana: A Lively Tradition

CURRENTS in Theology and Mission Currents in Theology and Mission Published by Lutheran School of Theology at in cooperation with Pacific Lutheran Theological Seminary Wartburg Theological Seminary Editors: Kathleen D. Billman, Kurt K. Hendel, Craig L. Nessan Lutheran School of Theology at Chicago and Wartburg Theological Seminary [email protected], [email protected], [email protected] Assistant Editor: Ann Rezny [email protected] Copy Editor: Connie Sletto Editor of Preaching Helps: Craig A. Satterlee Lutheran School of Theology at Chicago [email protected] Editors of Book Reviews: Ralph W. Klein (Old Testament) Lutheran School of Theology at Chicago (773-256-0773) [email protected] Edgar M. Krentz (New Testament) Lutheran School of Theology at Chicago (773-256-0752) [email protected] Craig L. Nessan (history, theology, ethics and ministry) Wartburg Theological Seminary (563-589-0207) [email protected] Circulation Office: 773-256-0751 [email protected] Editorial Board: Michael Aune (PLTS), James Erdman (WTS), Robert Kugler (PLTS), Jensen Seyenkulo (LSTC), Kristine Stache (WTS), Vítor Westhelle (LSTC). CURRENTS IN THEOLOGY AND MISSION (ISSN: 0098-2113) is published bimonthly (every other month), February, April, June, August, October, December. Annual subscription rate: $24.00 in the U.S.A., $28.00 elsewhere. Two-year rate: $44.00 in the U.S.A., $52.00 elsewhere. Three-year rate: $60.00 in the U.S.A., $72.00 elsewhere. Many back issues are available for $5.00, postage included. Published by Lutheran School of Theology at Chicago, a nonprofit organization, 1100 East 55th Street, Chicago, Illinois 60615, to which all business correspondence is to be addressed. Printed in U.S.A. CURRENTS is indexed in ATLA Religion Database, Elenchus, IZBW, NTA, OTA, Religion Index I (formerly IRPL), Religious and Theological Abstracts, and Theologische Literaturzeitung. MICROFORM AVAILABILITY: 16mm microfilm, 35mm microfilm, 105mm microfiche, and article copies are available through NA Publishing, Inc., P.O. Box 998, Ann Arbor, MI 48106. Unless otherwise noted scripture references are from the New Revised Standard Version Bible, copyright © 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA and used by permission. All rights reserved. Contents

Augustana: A Lively Tradition Kurt K. Hendel 186

Augustana and Lutheran Identity in America Arland J. Hultgren 188

Augustana and the Global Church Norman A. Hjelm 206

The Making of a Modern Seminary: Augustana Seminary in the 1930s Gerald Christianson 219

What America Wanted and Swedish American Youth Maria Erling 229

Book Reviews 240

Preaching Helps

What Nourishes You Spiritually? Craig A. Satterlee 249

Proper 13 ( 18)— 18 (Proper 21/Lectionary 26) Joan L. Beck 251

currentsJune2012CONTENTSPAGE.indd 185 5/18/12 2:23 PM Augustana: A Lively Tradition

The Lutheran School of Theology at Chicago (LSTC) celebrates its fiftieth anniversary in 2012, and the June 2012 issue of Currents in Theology and Mission marks this an- niversary by focusing on one of the six traditions that have converged to constitute the seminary. The Augustana heritage has been a crucial contributor to LSTC’s identity and mission, and the articles in this issue explore specific aspects of this heritage. All of the articles are slight revisions of presentations made at Augustana Heritage Association (AHA) Gatherings and have been posted on the AHA website at www. augustanaheritage.org. They are printed in this issue ofCurrents by permission of the Augustana Heritage Association and the individual authors. In the first essay, Arland J. Hultgren explores the question of whether there was a distinctive Augustana way of being Lutheran in North America. He answers the question affirmatively and offers five descriptions of the Augustana Synod’s Lutheran identity: Augustana was a small church with a big heart; it functioned as a bridge church between Eastern and Midwestern ; its ecclesiology fostered both congregational and synodical loyalty; it avoided major theological controversy even as it promoted admirable theological scholarship; and it cultivated a rich liturgical tradition that was shaped largely by the liturgy of the Church of . Augustana’s way of being Lutheran in North America was expressed particularly in these ways according to Hultgren. Norman Hjelm provides an overview of the Augustana Synod’s relationship with churches throughout the world. He focuses particularly on the Synod’s persistent rela- tionship with the and its creative engagement with the Lundensian School. He also highlights the Synod’s efforts to repair broken relationships with European Lutherans caused by World War I and particularly by World War II and to provide emergency assistance to Lutheran Christians who were particularly impacted by the ravages of war. In the last section of the essay, Hjelm traces Augustana’s par- ticipation in ecumenical bodies, particularly the Lutheran Council and the Lutheran World Convention which would become The Lutheran World Federation. Hjelm’s account confirms that Augustana was a church with a clear ecumenical commitment manifest in a variety of cooperative efforts. Gerald Christianson recounts the story of the emergence of Augustana Seminary as a “modern” seminary that was also “historically respectable and genuinely Lutheran.” He argues that this emergence, after 1930, was due primarily to the appointment of four faculty members, Conrad Bergendoff as Dean and Professor of Systematic The- ology, A.D. Mattson as Professor of Christian Ethics and Sociology, Eric Wahlstrom as Professor of Greek and New Testament Exegesis, and Carl Anderson as Professor of Hebrew and Old Testament Exegesis. All of these men made important scholarly contributions and shaped the Seminary’s identity for three decades. They did so by affirming Augustana’s heritage of confessional commitment, liturgical worship, and communal identity while also embracing the modern ideals of ecumenism, social justice, and historical-critical study of Scripture. Christianson proposes that this intentional combining of traditional and modern priorities did not cause conflict in the Seminary or the Synod because a creative synthesis was achieved especially through a persistent engagement with Lundensian theology. The old and the new were thereby brought together in a constructive way that promoted an “ecumenical confessionalism” and transformed Augustana into a modern seminary. Maria Erling not only discusses the Augustana Synod’s youth work in her essay but also offers helpful insights into the process of Swedish immigrant assimilation into North American society. She notes that Swedes were a privileged community of immigrants who were generally welcomed by the dominant United States citizenry because of their acceptable ethnicity. The incorporation into United States society was, therefore, a relatively positive experience for Swedes. As the North American culture taught the Swedish immigrants how to become American, the Synod sought to preserve the immigrants’ Swedish identity by reminding particularly the young of their ancestral history through the educational programs of church colleges; various jubilee celebrations; and the Luther League, the Synod’s youth organization. The latter also became an important means of training future leaders of the church. Through such efforts the Swedish identity of its people was kept alive by the Augustana Synod, and leaders who were loyal to the Synod and its mission were trained and nurtured. Communities, like individuals, are shaped in significant ways by their heritage. LSTC is no exception. As this community reminds itself of its past while it eagerly anticipates the future, it recognizes that it has inherited a rich tradition that remains a resource for its mission now and in years to come. Augustana has contributed much to that tradition, and for this we give thanks to God.

Kurt K. Hendel Co-editor of Currents in Theology and Mission Augustana and Lutheran Identity in America

Arland J. Hultgren Asher O. and Carrie Nasby Professor Emeritus of New Testament, Luther Seminary, St. Paul, Minnesota

There are others who have a longer insti- United Lutheran Church in America on tutional memory than I, and they would the East Coast—Wagner College, Staten take up this topic in ways different from Island—and then at Luther Seminary, my own. Each of us gathered for this founded by Lutherans of other traditions, occasion has had experiences both inside primarily Norwegian. That means that I and outside of the Augustana Church that have bumped up against other ways of are quite specific, and they affect how we being Lutheran in America. Those expe- assess that church. riences have been delightful, puzzling, In my own case, I grew up in an and sometimes a challenge. They have Augustana congregation, Mamrelund often provoked me to think about what Lutheran Church, located in a rural area it meant to be an Augustana Lutheran in north of Grand Rapids, Michigan, equi- North America. They have also provided distant to two small towns, Kent City and a vantage point from outside. Sparta. Founded in 1866, it is the oldest The assignment to speak about “Au- Augustana congregation in the state. gustana and Lutheran Identity in America” College and seminary were both here was given to me by the program commit- in Rock Island. I was a member of the tee several months ago. I have spent time last class to enter Augustana Seminary. trying to figure out what to do with it. Our class entered in the fall of 1961, but After many false starts, going down blind by the time we had finished our very first alleys, I came to a conclusion. I decided academic year, we were students at the that the best way for me to approach the Lutheran School of Theology—Rock Is- topic is simply to ask the question: “Was land Campus. So we are alumni of LSTC, there a distinctive Augustana way of being but we were educated by the professors in Lutheran in North America?” I realized Rock Island. early on that there are several ways of In spite of my roots in the Augustana being Lutheran in America. They are not Church and its institutions, the course necessarily better or worse, but they are of my professional life has not been at different. They range over the spectrum all institutions founded by the Augustana the way from a strict confessionalism, as Church, except for some time in parish embodied in the Lutheran Church–Mis- ministry at Trinity Lutheran Church, souri Synod, to the stark simplicity and Tenafly, New Jersey, founded in 1910. antipathy toward formal theological edu- Aside from that, the contexts in which I cation in the Finnish Apostolic Lutheran have lived and worked have been primarily Church. These illustrate the breadth of in a college founded by Lutherans of the possible ways of being Lutheran in North

Currents in Theology and Mission 39:3 (June 2012) Hultgren. Augustana and Lutheran Identity in America

189 America, and there are others. I. A Small Church with a Finding something distinctive of any Lutheran body is complicated by the Big Heart sheer number of synods and associations The Augustana Church was never very that Lutherans have created over the years. large. At the time of the Lutheran Church How many were there? I have seen various in America merger in 1962, it consisted estimates. According to one estimate, Lu- of 629,547 baptized members, 423,673 therans created some sixty church bodies confirmed, in 1,269 congregations.4 That between 1840 and 1875.1 According to was rather small on the North American another, the number of synods created scene, even among Lutherans. It accounted along geographic, ethnic, and doctrinal for only seven percent of Lutherans lines since 1748 exceeds one hundred. 2 belonging to various synodical bodies. Attempts have been made to unify It was much smaller than the big three: Lutherans, but we know how slow the the United Lutheran Church in America process has been. Back in 1965 church with its nearly 2.4 million baptized, the historian Winthrop Hudson, a Baptist, Lutheran Church–Missouri Synod with wrote words that do not surprise us: over 2.3 million baptized members, and By 1900, there were 24 different the Evangelical Lutheran Church—earlier Lutheran groups, with the family tree called the Norwegian Lutheran Church— of most of them so complicated, by that became a part of The American constant reshuffling, that it was difficult Lutheran Church in 1960 with over 1.1 to chart even their individual histories.3 million baptized members.5 However, in proportion to its size, I return to the question that I posed: “Was Augustana had a very large presence on there a distinctive Augustana way of being the North American scene. It had founded Lutheran in North America?” I have settled several colleges in Minnesota, Texas, and on five different ways. There are certainly Idaho that went out of business. Yet, four others, but I do not think anyone would four-year colleges still existed in 1962— cross these five off the list. Augustana, Bethany, Gustavus Adolphus, and Upsala—plus Luther Junior College in Wahoo, Nebraska, which merged that same year with Midland Lutheran Col-

1. Krista R. Klein, “Lutheranism,” 4. G. Everett Arden, Augustana Encyclopedia of the American Religious Heritage: A History of the Augustana Lutheran Experience: Studies of Traditions and Church (Rock Island: Augustana Book Movements, ed. by Charles H. Lippy and Concern, 1963), 410. Peter W. Williams, 3 vols. (New York: Charles Scribner’s Sons, 1988), 1:439. 5. The statistics are from theYearbook of American Churches, ed. Benson Y. Landis 2. Conrad Bergendoff,The Doctrine (New York: National Council of Churches, of the Church in American Lutheranism, The 1960), 255–256. The figures are for 1959. Knubel-Miller Lectures, 1956 (Philadelphia: The precise figures provided are 2,369,263 Muhlenberg Press, 1956), 75 (n. 1). for the ULCA; 2,304,962 for the LCMS; 3. Winthrop S. Hudson, Religion in and 1,125,867 for the ELC. The total for all America (New York: Charles Scribner’s Sons, the Lutheran churches listed is 8,006,932 1965), 260. baptized members. Hultgren. Augustana and Lutheran Identity in America

190 lege.6 In addition, it had its own theological If we look to another area, global seminary. missions, we see the Augustana Church There were also a good number of deeply involved. According to David institutions of mercy, as they were called: Vikner, no less than 432 men and women ten hospitals, which often had schools were commissioned as missionaries to ten for nursing; twenty-four homes for the foreign countries over the years, usually aged; six hospices; ten homes for children, accompanied by spouses and children. including the remarkable Bethphage Mis- Most went to India, mainland China, sion of Axtell, Nebraska, for which we, Hong Kong, Taiwan, Japan, and Tanzania.9 the children of Augustana, sold Crimson A Committee on Foreign Missions was Hearts. In addition there was the Im- organized in 1861, and the earliest person manuel Deaconess Institute of Omaha, commissioned as a missionary was Pastor and the Seaman’s Center in New York. August B. Carlson who was sent to India The church also supported forty-two inter- in 1878. The Board of Foreign Missions Lutheran health and welfare agencies.7 was established in 1923. In an essay prepared for the centennial One could go on to give details about of the church in 1960, Robert Holmen these and other aspects of Augustana, calculated that Lutheran church bodies, particularly its outstanding youth minis- inter-synodical Lutheran organizations, try, its homeland missions in the United and various associations of Lutherans in States and Canada, the expansive role of North America owned some 300 institu- women in the life of the church, and more. tions. Of these, Augustana owned fifteen However, on those matters, statistics are percent, even though it made up only more difficult to find. seven percent of the membership of those There is a temptation, of course, to Lutheran churches. If one goes on to be nostalgic and even try to claim some speak of direct ownership by the churches bragging rights in all this. That is not themselves, rather than by inter-Lutheran my intention. Every Lutheran church organizations and associations, Augustana tradition in North America would have owned thirty percent of the institutions in bragging rights on some matter. However, spite of its membership of seven percent especially on this 150th anniversary of of Lutheran churches of the time. 8 the founding of the Augustana Church, neither should we forget what our forebears 6. For a list of some of the colleges accomplished. They constituted a small that went out of existence, cf. Emmet E. church with a big heart. Eklund, “Lutheran Higher Education: The Augustana Tradition,”The Augustana II. A Bridge Church Heritage: Recollections, Perspectives, and Prospects, ed. Arland J. Hultgren and Vance Augustana was a bridge church. The term L. Eckstrom (Chicago: Augustana Heritage “bridge church” was given to me. I was in a Association, 1999), 272. conversation one day with a colleague who 7. Lee H. Wesley, “Social Ministry in the does not come from the Augustana tradition Augustana Lutheran Church,” The Augustana but from a predecessor body of The American Heritage, 183–190. 8. Robert E. Holmen, “The Ministry Concern, 1960), 244. of Mercy,” Centennial Essays: Augustana 9. David L. Vikner, “Augustana in Lutheran Church 1860-1960, ed. Emmer World Mission, 1861–1962: Introduction,” Engberg (Rock Island: Augustana Book The Augustana Heritage, 193–195. Hultgren. Augustana and Lutheran Identity in America

191 Lutheran Church. He said that Augustana odical relationships requires a review of was always the “bridge church,” and I think some major turning points in Lutheran I know what he meant. The thought is history in North America, but within echoed in a statement by Edgar Trexler, who limits. I will limit myself to Augustana’s came out of the United Lutheran Church relationships with the church bodies that in America tradition and served as editor made up the National Lutheran Coun- of The Lutheran magazine. In his historical cil. Of those eight, four flowed into The record of the Evangelical Lutheran Church in American Lutheran Church in 1960, America (ELCA) merger process, he says that although the Lutheran Free Church came the Augustana Church, though no longer in a bit later, and the other four flowed existing, was “a bridge builder in the merger into the Lutheran Church in America 10 process.” There is also that well-known (LCA) in 1962. article about the formation of the ELCA in The Christian Century in 1987, written by Richard Koenig, “The New Lutheran Church: The Gift of Augustana.”11 e knew that, The relationship of Augustana with other Lutheran churches is interesting Hin order for from many perspectives. What is particu- larly interesting is that it was often caught a Swedish Lutheran in the middle of struggles between much larger Lutheran churches, particularly church to survive in between so-called “,” meaning the United Lutheran Church in America, it had to try America, and so-called “Upper Midwest Lutheranism,” meaning primarily the new approaches. Scandinavian bodies, dominated by sheer numbers by Lutherans of Norwegian heritage. It is not an insult to either of The Augustana Church sought to be those traditions to say that they were often on good terms with all of the churches at odds with one another in days gone within the National Lutheran Council. by; the historical record shows that. The However, that was not easy, and it caused record also shows that Augustana tried as some irritation among some of the other best it could to steer a middle course and churches along the way. So, if Augustana was to create a bridge between them. eventually to be recognized as “the bridge To tell the story of how Augustana church,” that honor came with some bumps worked its way through the maze of syn- and bruises within American Lutheranism. When Lars Paul Esbjörn arrived in 10. Edgar R. Trexler, Anatomy America in 1849, he was aware that Swed- of a Merger: People, Dynamics, and Decisions That Shaped the ELCA ish Lutherans in the New Sweden colony (Minneapolis: Augsburg Publishing had been too dependent on the Church House, 1991), 246. of Sweden for its support and totally de- 11. Richard Koenig, “The New pendent on it for obtaining pastors. He Lutheran Church: The Gift of Augustana,” knew that, in order for a Swedish Lutheran The Christian Century104/19 (June 17– church to survive in America, it had to try 24, 1987): 555–558. new approaches. Moreover, he became Hultgren. Augustana and Lutheran Identity in America

192 aware soon enough that provisions had At the time of joining the Synod of to be made for educating pastors within Northern Illinois there were not many North America itself.12 alternatives. There were only two synods of Esbjörn had been in North America any viable size in the Midwest at the time. only two years when he and the three One was the Missouri Synod, founded by Swedish congregations in Andover and Germans in 1847, but that was hardly an Moline, Illinois, and New Sweden, option. Even if the Swedes wanted to join Iowa, joined the newly formed Synod of that body, it is unlikely that the Missouri Northern Illinois in 1851. That synod was Synod would have accepted the Swedish a coalition of pastors and congregations pastors and congregations into their synod. consisting of Swedes, Norwegians, and Moreover, there is no evidence that the “Americans” (English-speaking individu- Swedes wanted to join that synod.13 The als primarily of German origins who had other synod on the scene was the Eielsen moved westward). Often the membership Synod, formed by Norwegians in 1846, of Esbjörn and others in that synod is but that was hardly an option because of considered nothing more than a prelude its strong emphasis on lay preaching and to the forming of the Augustana Church, its requirement of evidence of conversion but in fact it was one of the most fateful for membership in its congregations. events for the trajectory that Augustana There was another synod being was to take early on in its life. Member- formed in Wisconsin by Norwegians, ship in the Synod of Northern Illinois was the Norwegian Evangelical Lutheran a catalyst for the Swedish Lutherans to Church in America, popularly known become more self-conscious of their way as the Norwegian Synod, but that synod of being Lutheran in North America. It was not created until 1853. Perhaps the was also a factor in its forming of associa- Swedes could have waited and could have tions with Lutheran bodies that had been cooperated to form a broader Scandinavian created earlier in the eastern part of the synod, but that would have been fruitless, United States—something that the other for the Norwegian Synod was unmistak- Scandinavian churches would not do. ably Norwegian and sought to replicate By joining the Synod of Northern features of the state church of Norway on Illinois, the Swedish Lutherans found the North American scene.14 Moreover, themselves quite soon in wider associa- tions of Lutherans outside the Midwest. 13. On relationships between these Those associations were not always happy; synods, see Mark A. Granquist, “The in fact, they were often tumultuous. Nev- Augustana Synod and the Missouri Synod,” ertheless, the Augustana tradition never Lutheran Quarterly 24 (2010): 42–60. developed the distrust of so-called “Eastern 14. Additional reasons for not Lutheranism” that characterized so much joining this group, even after it came into of Midwestern Lutheranism. being, are provided by Hugo Söderström, Confession and Cooperation: The Polity of the Augustana Synod in Confessional 12. Lars Paul Esbjörn, Report on the Matters and the Synod’s Relations with other Development and Current State of the Swedish Churches up to the Beginning of the Twentieth Lutheran Congregations in North America, Century, Bibliotheca Historico-Ecclesiastica Presented at the Clergy Meeting of the Upsala Lundensis IV (Lund: C.W.K. Gleerup Archepiscopal See, 14 June 1865, trans. John Bokförlag, 1973), 49; cf. also the report E. Norton (Rock Island: Augustana Histori- by L. Esbjörn, Report on the Development cal Society, 2009), 12. and Current State of the Swedish Lutheran Hultgren. Augustana and Lutheran Identity in America

193 its leaders opposed the influences of the 1860 is a sad one, and we need not go into Norwegian revivalist lay preacher Hans details. The Synod of Northern Illinois Nielsen Hauge. Therefore an association joined the Evangelical Lutheran General with the Swedes, influenced by the Swedish Synod of the United States of America revivalist lay preacher Carl O. Rosenius, in 1853. The General Synod, founded in was not likely. 1820, was a federation of district synods, There were synods existing in the and by 1860 it encompassed about two- eastern United States at the time, but they thirds of all Lutherans in North America. were remote geographically. The Synod It was notorious for its latitude. It seems of Northern Illinois was the best option that any group could join it that claimed at the time. In fact, Esbjörn played a role in some fashion to be Lutheran. Some of in its founding. In 1850, a year before its synods had no confessional statement its founding, Esbjörn was still the only in their constitutions at all.17 In the case ordained Swedish Lutheran pastor in the of the Synod of Northern Illinois, it was land. During that year he contacted two received into the General Synod with a Norwegian pastors in Chicago who had confessional statement, but it was a weak no interest in joining with those forming one. It claimed that the Augsburg Con- the Norwegian Synod in Wisconsin. Es- fession was “mainly correct.” That was björn approached them about forming a not satisfactory to Esbjörn, and when he Scandinavian Lutheran synod in Illinois.15 joined that synod, he made a request that However, Esbjörn cannot be called the minutes record that, for the Swedish one of the founders of the Synod of North- congregations, the symbolical books of the ern Illinois. It was founded on September Lutheran Church are believed to contain “a correct summary and exposition of the 18, 1851, at Cederville, Illinois, about 30 divine word.” His request was granted.18 miles northwest of Rockford.16 Esbjörn The Synod of Northern Illinois and a lay delegate from Andover arrived founded a college in Springfield in 1851 a day late to miss the actual founding, but with the grandiose name of the Illinois both he and the Swedish congregations State University, although it was not a state were received into the synod during the school and was hardly a university. In its five-day meeting. first year of operation it had four faculty The story from the early 1850s to members and eighty-two students.19 Lars Paul Esbjörn began teaching there in 1858 Congregations in North America, 8–9. A brief 20 account of the founding of this church body with twenty Scandinavian students. is provided by August R. Suelflow and E. Clifford Nelson, “Following the Frontier,” 17. Richard C. Wolf, Documents of The Lutherans in North America, ed. E. Lutheran Unity in America (Philadelphia: Clifford Nelson (Philadelphia: Fortress Press, Fortress Press, 1966), 66. 1975), 186–188. 18. Stephenson, The Founding of the 15. Oscar N. Olson, The Augustana Augustana Synod, 18. Lutheran Church in America: Pioneer Period, 19. Olson, The Augustana Lutheran 1848–1860 (Rock Island: Augustana Book Church, 266; G. Everett Arden, School of Concern, 1950), 134. the Prophets: The Background and History of 16. George M. Stephenson, The Augustana Theological Seminary (Rock Island: Founding of the Augustana Synod 1850-1860 Augustana Theological Seminary, 1960), 75. (Rock Island: Augustana Book Concern, 20. George M. Stephenson, The 1927), 17. Religious Aspects of Swedish Immigration: A Hultgren. Augustana and Lutheran Identity in America

194 For Esbjörn and the increasing num- Augustana had a unique place within ber of Scandinavians associated with him, the General Council. It was the only the Synod of Northern Illinois was not a Scandinavian group to join it. It was also satisfactory association, and the condi- the only non-geographical synod within tions at Springfield became intolerable. it and had the largest membership of any Doctrinal matters and other issues came to of the member synods.24 Moreover, Carl a head in the spring of 1860, and Esbjörn A. Swensson of Lindsborg, Kansas, served resigned his professorship. From June 5th as President of the General Council from to June 11th of that year, twenty-six pastors 1893 to 1895, and it met in Rock Island and fifteen lay delegates from forty-nine and Moline in 1915.25 The host con- congregations consisting of 4,967 mem- gregations were First Lutheran Church, bers founded the Augustana Synod.21 It Moline, and Zion Lutheran Church, ceased at the same time its membership in Rock Island, which merged with Grace the General Synod. Its doctrinal statement Lutheran Church in 1928 to form St. concerning the said John’s Lutheran Church.26 Augustana that that document is a “correct summary College and Theological Seminary hosted of the principal Christian doctrines.” a reception in Denkmann Memorial Hall. The act of cutting off its ties with Several Augustana individuals preached the General Synod did not mean that the sermons and addressed those present. Augustana Synod was to go into isolation. These included the Synod President Law- The trajectory of Augustana from the earli- rence Johnston (President, 1911–1918) est days continued so that it maintained and G. A. Brandelle, soon to become the ties with Lutherans outside the Midwest. next President of the Synod (1918–1935). In 1870, the Augustana Synod joined the The incomparable and indomitable Emmy newly formed General Council, a coali- Evald addressed the Women’s Missionary tion of district synods primarily in the Mass Meeting.27 She was the founder and East that was more solidly confessional long-time President of the Women’s Mis- than the General Synod had ever been. sionary Society of the Augustana Church It was established at the invitation of the (1892–1935). Among other things, that venerable Ministerium of Pennsylvania in organization raised money for the con- 1866 as a union of synods that “confess struction of the building on the Augustana the Unaltered Augsburg Confession.”22 College campus called at various times the Over the years its membership varied; at one time or another twenty-four synods At the time of the ULCA merger in 1918 it belonged to it.23 consisted of fourteen synods. 24. E. Theodore Bachmann,The Study of Immigrant Churches (Minneapolis: United Lutheran Church in America, 1918– University of Minnesota Press, 1932; 1962 (Minneapolis: Fortress Press, 1997), reprinted, New York: Arno Press, 1969), 74. 185. 25. Minutes of the Thirty-Fifth 21. Arden, Augustana Heritage, 83. Convention of the General Council 22. Wolf, Documents of Lutheran Unity (Philadelphia: General Council Publication in America, 141. Board, 1915). 23. William A. Good, A History of the 26. Stephenson, The Religious Aspects of General Council of the Evangelical Lutheran Swedish Immigration, 467. Church in North America (Ph.D. diss.; New 27. Minutes of the Thirty-Fifth Haven: Yale University, 1967), 306–307. Convention of the General Council, 305–306. Hultgren. Augustana and Lutheran Identity in America

195 “Women’s Building,” “Carlsson Hall,” and had been urged to use English where finally the “Emmy Carlsson Evald Hall.” appropriate,30 but the progress was slow. This sketch is sufficient to show how Those leaders who proceeded to form the the Augustana trajectory was to develop ULCA without Augustana wrote an offi- within North American Lutheranism. It cial response to Augustana’s withdrawal, was set on a course that would position expressing their “deepest regret that the Augustana within a large company. Early Augustana Synod could not see its way in the twentieth century one could expect clear at this time to remain with the that Augustana would continue as an ally General Council and enter with it into of all the other synods within the General The United Lutheran Church.”31 Council to merge with two other large As the twentieth century moved on, units to form the United Lutheran Church the place of Augustana within American in America (UCLA) in 1918. Lutheranism became even more compli- However, that was not to be. Augus- cated. Not becoming a part of the ULCA tana voted against joining the ULCA at merger, Augustana joined up with four its national convention at Minneapolis in other bodies in 1930, primarily in the 1918. Four leaders of the ULCA merger Midwest, to form the American Lutheran came to the convention and made an Conference. The others in the American appeal, and the president of the church, Lutheran Conference were the American G. A. Brandelle, favored being a part of Lutheran Church (the German body the merger.28 However, the negative vote formed in 1930), the Lutheran Free was almost unanimous. In his history of Church (of Norwegian background), the the ULCA, E. Theodore Bachmann has Norwegian Lutheran Church, and the a brief section concerning Augustana in United Evangelical Lutheran Church (the 1918. He calls that portion of his book pious or sad Danes). From that point on, “Augustana Disappoints.”29 He speaks of a casual observer might assume that Au- Augustana’s action of withdrawing from gustana had now cast its lot in a different the ULCA merger as “a major disappoint- direction and was on the trajectory that ment” and “a traumatic event for all par- led to the formation of The American Lu- ties.” According to him, the major factor theran Church (ALC) in 1960. However, for the negative vote was that the General Augustana was to be a disappointment to Council had begun mission work among those individuals as well. English-speaking in I recall a conversation with an older Minnesota and other parts of what was colleague. That gentleman had been a called at the time the “northwest.” The leader in the Lutheran Free Church, which Augustana people looked upon the mission joined the ALC—but a bit late—in 1963. work as siphoning off the younger people, The man made the remark to me: “You whose primary language was English, from know, you Augustana people should have Augustana congregations. The transition been with us.” In his view, we should have from Swedish to English had actually been a part of the ALC merger rather than begun in the Augustana Church as early the LCA merger. as the 1880s, and in 1884, congregations 30. A. D. Mattson, Polity of the 28. Ibid. and Arden, Augustana Augustana Lutheran Church (Rock Island: Heritage, 255–256. Augustana Book Concern, 1952), 143. 29. Bachmann, The United Lutheran 31. Wolf, Documents of Lutheran Unity Church in America, 74–75. in America, 281. Hultgren. Augustana and Lutheran Identity in America

196 In good humor I played along with feelings in doing so, but, in the long run, him a bit and asked him why he thought its destiny was to be the bridge church things turned out the way they did. His between so-called Eastern Lutheranism response, also in good humor, was: “Well, and the church bodies located primarily the Swedes were always a bit too proud.” in the Midwest. The basis for that was its It was humor, but I tend to think he also view of the church in general, but that is meant what he said. a story that belongs to the next section of The official reason why Augustana the essay. did not continue on the trajectory toward the ALC was that it disagreed with others III. The Augustana View of in the American Lutheran Conference the Church regarding Lutheran unity. The Conference was promoting Lutheran unity among its Another way that Augustana was Lutheran own members, but leaving the ULCA, and distinctive, even if not unique, was the Grundtvigian Danes, and the Suomi in its sense of church. Throughout the Synod out. The Augustana view was that globe Lutherans have had widely differ- all eight Lutheran bodies of the National ent ecclesiologies and polities. In the case Lutheran Council should be a part of the of the Swedish Lutherans in America, discussion. Since that was not going to one can go back to the writings of T. N. happen, Augustana withdrew from the Hasselquist for what was to become the Conference in 1952. Augustana view. As the first president of Augustana’s act of withdrawing from the synod, he sought to create a cohesive the Conference caused disappointment organization. In 1887 he published a com- with those who remained on the union mentary on the to the Ephesians, committee. The committee expressed “its the premier New Testament book on the deep regret over the situation which has unity of the church.33 In that book Has- developed by the decisions of the Augus- selquist bemoans the fact that, even though tana Lutheran Church.”32 churches share a common confession, too When we consider the larger pan- often they split apart. He attributes that orama of Lutheranism in North America, to a false sense of spiritual freedom and and as we seek to determine where to an inadequate understanding of the nature locate the identity of Augustana within of the church. He argues in his book, as that panorama, we find that it was often does Ephesians itself, that the church is caught in the middle of the movements not simply a human organization made toward Lutheran unity that were managed up of congregations. As Ephesians has it, by bodies much larger in size. It disap- “There is one body and one Spirit…one pointed those who formed the ULCA Lord, one faith, one , one God and in 1918, and it disappointed those who Father of all” (Eph 4:4–6). The church is formed the ALC in 1960. a fellowship of believers throughout the But being of smaller size than the world who are gathered into congrega- mighty ULCA and being only one in five tions. Christians are therefore not only of the large block making up the American members of congregations but of the wider Lutheran Conference, Augustana also had to learn to get along as best it could with 33. Tufve N. Hasselquist, Försök till en the larger bodies. It caused some hurt grundlig och dock lättfattlg förklaring af Pauli bref till Efeserna (Rock Island: Augustana 32. Ibid., 513. Book Concern, 1887). Hultgren. Augustana and Lutheran Identity in America

197 church as well. Theodore Bachmann has described the That view persisted throughout the ULCA as a general body that came into life of Augustana. It is affirmed in the book existence by the approval of its constituent called Christian Dogmatics by Conrad synods; the synods, he says, Lindberg, which was the basic text used transferred limited powers to the in systematic theology from the late 1800s national body, notably in external re- well into the 1920s.34 That view is echoed lations; in other respects they retained also in writings by Conrad Bergendoff, an ecclesial equivalent to “states rights” Eric Wahlstrom, and Edgar Carlson.35 over against the national government. It also had a practical effect, for it had a In contrast to the centralized authority bearing on how the Augustana Church in most other Lutheran bodies with governed itself and related to others. their districts or conferences, there was a There was a strong national expression of certain decentralization in the ULCA.36 the church and a strong sense among its members that they are part of the church Indeed, the Constitution of the ULCA said beyond the congregation and even the that “each Synod retains every power, right denomination. That sense of church has and jurisdiction in its own internal affairs affected developments in Lutheranism in not expressly delegated to The United Lu- North America more than many people theran Church in America” (Article VIII, realize. The following examples illustrate Section 4).37 Nothing like that appears that reality. concerning the conferences within the First, it surely affected the merger Constitution of the Augustana Church. of 1962. Augustana and the ULCA had The contrast of the ULCA with other different traditions, but they were able bodies that Bachmann mentions can be to come to a common understanding. observed in the case of Augustana. Augus- tana had thirteen geographical conferences 34. Conrad Lindberg, Christian in 1962, and each had been the creation Dogmatics (Rock Island: Augustana Book of the church. Each was in fact a unit of Concern, 1922), 372–373. The Swedish the national church.38 edition was published in 1898. The outcome of the merger negotia- 35. Conrad Bergendoff,The Making tions leading up to 1962 was a hybrid to and Meaning of the Augsburg Confession some degree. The LCA was like the ULCA (Rock Island: Augustana Book Concern, in that its various synods were incorporat- 1930), 50–51; idem, The One Holy Catholic ed, examined candidates for the ministry, Apostolic Church, The Hoover Lectures 1953 (Rock Island: Augustana Book Concern, and conducted ordinations. However, in 1954), 94–95; Eric H. Wahlstrom, “The another, very important way the LCA was Church,” What Lutherans Are Thinking: A more like Augustana. The national church Symposium on Lutheran Faith and Life, ed. was more centralized, and the synods were Edward C. Fendt (Columbus: Wartburg units with limited powers within it; there Press, 1947) 247–264; idem, The Church was more of a sense of church across the and the Means of Grace (Rock Island: Augustana Book Concern, 1951); idem, God 36. Bachmann, The United Lutheran Who Redeems: Perspectives in Biblical Theology Church in America, 131. (Philadelphia: Muhlenberg Press, 1962), 179–190; Edgar M. Carlson, The Classic 37. Wolf, Documents on Lutheran Unity Christian Faith (Minneapolis: Augsburg in America, 277. Publishing House, 1959), 106–109. 38. Arden, Augustana Heritage, 408. Hultgren. Augustana and Lutheran Identity in America

198 U.S. and Canada. was not the Augustana way to support the A second example of the Augustana national church. Augustana’s way made the effect can be detected in the construction creation of institutions of learning and care of the ELCA in 1988. To show what might possible. Finally, Augustana’s way of under- have been, there was a proposal during standing the church affected its ecumenical the merger negotiations that the new outlook. It became a charter member of the church should consist of small synods or National Lutheran Council in 1918, The districts within larger regions. The larger Lutheran World Federation in 1947, the regions would each have a and its World Council of Churches in 1948, the own legislative convention. We would, National Council of Churches in 1950, and in effect, have a federation of territorial the Canadian Council of Churches in 1952. churches. The national church would be weak; its presiding bishop would be IV. Theology one of the regional serving on a A fourth way of being Lutheran in North rotating basis. There would be no national America has to do with theology. Each conventions at all. strand of Lutheran tradition has had a Although that design was proposed, distinct flavor. Some of the most obvious it was not entertained very seriously or for are the Grundtvigian heritage among very long.39 At one of the meetings of the one wing of the Danes, the controversies merger commission, Reuben Swanson, a over election among the Norwegians, or prominent figure in Augustana and the the principles for the interpretation of first President of the Augustana Heritage Scripture in Missouri, and so on. Association, took to the floor and said that In the case of Augustana, there was he opposed the proposal, adding, “We are one famous controversy, which had been mandated to form one church, and this ignited in Sweden, the so-called Walden- option will not fulfill the task given to us. It ström controversy, which led to the forma- will produce a federation, not a church.”40 tion of the Mission Covenant Church in Insofar as that was the Augustana view of North America in 1885. Aside from that, the church, it carried the day. the Augustana Church was relatively free of Augustana’s way of understanding the theological conflict within itself, and it was church also had a direct bearing on its ways not particularly affected by the multitude of doing outreach, both globally and in of movements and controversies within home missions. These became activities of North American Christianity in general. the national church, often in cooperation How does one describe the Augus- with other Lutheran bodies. It also affected tana way within the theological stream habits and patterns for financial support of Lutheranism in North America? The of the church. As early as 1873, congrega- early leaders had to steer a course through tions were expected to contribute to the confusing times. They had problems with national church, based on their confirmed leaders of other denominations and with membership and a formula established by other Lutheran bodies. Coming to clarity the synod.41 The concept of grace giving was not easy, but it did come. In 1856 Lars Paul Esbjörn wrote a 39. Trexler, Anatomy of a Merger, 80. letter in which he speaks of himself as 40. Ibid., 81. being liberated from current views of the 41. Mattson, Polity of the Augustana Protestantism he had encountered in Il- Lutheran Church, 240–241. linois. He says in that letter that he had Hultgren. Augustana and Lutheran Identity in America

199 gained greater clarity in the ; that of Concord was published, edited by Henry the new birth is given in baptism, not in Eyster Jacobs of the Lutheran Seminary in an emotional conversion; and that any- Philadelphia.44 In 1915, the first two vol- one is worthy of the Lord’s Supper who umes of The Works of , often hungers for grace and accepts it by faith. called the “Philadelphia Edition,” were He concludes: “I have become more and published, providing Luther to readers in more convinced that what our people and the English language.45 In 1917, Lutherans the whole world need is, Gospel. We have celebrated the 400th anniversary of the had too much law and human works, so beginning of the . that the consciences of both teachers and In the case of Augustana, there are hearers have been burdened.”42 some particular events and personalities to In the last decades of the nineteenth which one can point to catch something century, a new wave of immigrants came of a profile of how its theological heritage from Germany and Scandinavia with a developed. In 1922 the Augustana Church more conservative view of the Lutheran launched a new theological journal known Confessions, and that affected all the as the Augustana Quarterly, which continued synods that created or joined the General to exist until 1948 when it merged with Council. Moreover, a period of scholastic others to form the Lutheran Quarterly.46 orthodoxy reigned in theological educa- A review of the contents of that journal tion in the nineteenth century and into over the decades shows that theological the twentieth. That was surely the case at research and conversation was not as stale, Augustana Seminary, as reflected in the unimaginative, or isolationist as we might Christian Dogmatics written by Conrad think. Issues of all kinds related to theology Lindberg,43 who taught dogmatics from and the church were taken up and discussed. 1890 until his death in 1930. The Swedish Then in 1923 the Augustana Church re- edition was published in 1898, and the ceived the Archbishop of Uppsala, Nathan English version appeared in 1922. In spite Söderblom, as a guest, accompanied by his of all that we find insufficient in scholastic wife, Anna. He was in the United States orthodoxy today, it must be said that it from late September until early December helped to preserve and promote essential of that year. During that time he preached Lutheran convictions. However, in the opening decades of the twentieth century 44. The , ed. Henry some new impulses were being felt. In E. Jacobs (Philadelpha: United Lutheran 1911, a new English edition of the Book Publishing House, 1911). 45. The Works of Martin Luther, 6 42. Conrad Bergendoff,The Doctrine vols. (Philadelphia: Muhlenberg Press, of the Church in American Lutheranism The 1915–1943). Kubel-Miller Lectures, 1956 (Philadelphia: 46. For information, cf. Maria Erling, Muhlenberg Press, 1956), 39–40; for an “The Quest for an American Lutheran account of his struggles in detail, cf. L. Theology: Augustana andLutheran Esbjörn, Report on the Development and Quarterly,” Lutheran Quarterly 24 (2010): Current State of the Swedish Lutheran 20–41; on this and other publications, cf. Congregations in North America. Virginia Follstad, The Augustana Evangelical 43. Conrad E. Lindberg, Encheiridion Lutheran Church in Print: A Selective Union i dogmatic (Rock Island: Augustana Book List with Annotations of Serial Publications, Concern, 1898); idem, Christian Dogmatics ATLA Bibliography Series 53 (Lanham: (Rock Island: Augustana Book Concern, 1922). Scarecrow Press, 2007). Hultgren. Augustana and Lutheran Identity in America

200 in two dozen Augustana congregations In the very same year of Söderblom’s from coast to coast, and he gave lectures visit to America, 1923, the first edition not only at major universities, including of The Faith of the Christian Church by Harvard, Chicago, and the University of Gustaf Aulén was published in its Swedish California, Berkeley, but also at Augustana version.49 It was not published in English College and Theological Seminary, Gusta- until 1948, however, and it did not seem vus Adolphus College, and Luther Junior to receive much attention early on. It College at Wahoo, Nebraska.47 Although took until the 1930s for this work and his his travels in North America and reception other famous book, Christus Victor,50 to by the Augustana Church were not without receive notice in the Augustana Quarterly.51 controversy, both within that church and However, his works did receive attention, among its critics outside,48 he made a huge and they had a major and lasting effect impact on the synod. The sheer force of on theological education at the seminary. his personality made a big hit with many. We know that already by 1930 there had In addition, people could sense the Arch- been a growing interest in new perspectives bishop’s warm and heartfelt feelings for in theology. After the death of Professor and Augustana. Probably the most lasting effect Dean Conrad Lindberg in August of 1930, was a renewed interest within Augustana in there was a major change in the composi- its relationship to the Church of Sweden tion of the faculty. The change took place and its theologians. As a sequel to his visit, over the next couple of years in an era that Söderblom invited Conrad Bergendoff to historian Gerald Christianson has called “the 52 be in Uppsala in 1926 and 1927. He made Augustana renaissance.” The new Dean arrangements for Bergendoff to work on his was Conrad Bergendoff, who also taught doctoral dissertation on the Reformation systematic theology. Three others were in Sweden, as well as enabling travel to added: Carl Anderson in Old Testament, conferences and meetings with ecumenical Eric Wahlstrom in New Testament, and A. leaders coming to Uppsala. D. Mattson in ethics and sociology. The story of this transition has been told many times 47. A summary of his travels, speeches, over, including an account in the book by and sermons is provided in Nathan Maria Erling and Mark Granquist.53 Histo- Söderblom, Från Upsala till Rock Island: En predikofärd I nya världen (Stockholm: 49. Gustaf Aulén, Den allmänneliga Svenska kyrkans diakonistyrelses bokförlag, kristna tron (Stockholm: Svenska kyrkans 1925), 380–387. His wife wrote of diakonistyrelses, 1923). their travels too: Anna Söderblom, En 50. Gustaf Aulén, Christus Victor (New Amerikabok (Stockholm: Svenska kyrkans York: Macmillan, 1931); the Swedish version diakonistyrelses bokförlag, 1925). was published in 1930. 48. On controversy within the 51. Carl G. Carlfelt, “Recent Theology Augustana Church, cf. Arden, Augustana and Theologians in Sweden,”Augustana Heritage, 317; for an example of criticism Quarterly 14 (1935): 14–39. from outside, cf. Mark A. Granquist, “The Augustana Synod and the Missouri Synod,” 52. Gerald Christianson, “The Making 48–49. A record of his more endearing of a Modern Seminary: Augustana Seminary presence (including an account of his in the 1930s,” Currents in Theology and impact by Conrad Bergendoff) is provided Mission 39/3 (June 2012): 219–228. by John E. Norton, “The Archbishop and 53. Maria Erling and Mark Granquist, Augustana,” Augustana Heritage Newsletter The Augustana Story: Shaping Lutheran 5/1 (Fall 2006): 13–15. Identity in North America (Minneapolis: Hultgren. Augustana and Lutheran Identity in America

201 rian G. Everett Arden, of the class of 1932, ticles and reviews of books in systematic was a front-row observer of the change. He theology;56 articles on Lutheran churches makes this comment: in North America and around the world, 57 The writings of contemporary theo- an article in 1957 by Carl E. Lund-Quist, logians from Scandinavia, Germany, Executive Secretary of The Lutheran World England and America were the subjects Federation from 1952 to 1960, called “The of reflection and discussion, bringing Tasks of the Lutheran Churches of the new insights regarding the relevance World;”58 and an interesting article by Eric of the gospel to a world of bewildering Wahlstrom in 1957 concerning discussions tensions. Such names as Aulén, Nygren, in the Church of Sweden on the ordina- Bring, Soderblom, Barth, Brunner, tion of women.59 There are several articles Niebuhr and Tillich became part of on global missions,60 social ministry and the daily vocabulary on Zion Hill.54 Today,” Augustana Seminary Review (ASR) The story of Augustana’s theologians is too 3/4 (1951): 31–35; idem, “Studies in the big to cover here. It has been covered in part New Testament,” ASR 7/3 (1955): 27–29; in essays by Bernhard Erling and myself in Carl A. Anderson, “Isaiah 7:14 in the New the book called The Augustana Heritage, Translation,” ASR 5/2 (1953): 3–8; N. containing essays from the Augustana Leroy Norquist, “New Insights in Biblical Gathering at Chautauqua in 1998. Erling Interpretation,” ASR 14/4 (1962): 21–27. deals with systematic theologians, and I 56. Carl G. Carlfelt, “Significant deal with biblical scholars. However, our Books in the Field of Systematic Theology,” essays tell only part of the story. For one ASR 2/4 (1950): 8–12; idem, “Recent thing, they do not cover individuals outside Books in the Systematic Field,” ASR 5/4 (1953): 6–11; Edgar M. Carlson, “Christian systematics and biblical studies. Moreover, Hope,” ASR 4/4 (1952): 10–13; Hjalmar we deal only with faculty members at W. Johnson, “The Theology of ,” Augustana Seminary. We do not attend to ASR 10/4 (1958): 3–13; Richard H. the work of all those theologians at work Englund, “The Christocentric Theology of in the church-related colleges. That would Cullmann,” ASR 11/4 (1959): 3–18. be an interesting field of study. The same is 57. Eric H. Wahlstrom, “Recent true of all those theologians of Augustana Theological Literature in American heritage who have taught at institutions Lutheranism,” ASR 1/2 (1949): 11–13; not related to the Augustana Church. idem, “Hannover and Lund,” ASR 4/4 It is interesting to peruse through (1952): 15–25; G. Everett Arden, “Sources issues of The Augustana Quarterly and The for the Study of American Lutheranism,” ASR 4/2 (1952): 21–23; Malvin H. Augustana Seminary Review, published Lundeen, “Whither Augustana?” ASR 6/4 from 1949 through 1962, and ask whether (1954): 3–14. there are topics that were distinctly of in- 58. Carl E. Lund-Quist, “The Tasks of terest to the theologians of the Augustana the Lutheran Churches of the World,” ASR Church. 9/3 (1957): 3–10. And of course there are. There are 55 59. Eric H. Wahlstrom, “Ordination essays on trends in biblical studies; ar- of Women and the Authority of Scripture,” ASR 9/4 (1957): 8–11. Fortress Press, 2008), 235–252. 60. George F. Hall, “The Theological 54. Arden, School of the Prophets, 232. Task of the Missionary,” ASR 6/2 (1954): 55. Eric H. Wahlstrom, “Eschatology 3–26; N. Arne Bendtz, “Lutheran Strategies Hultgren. Augustana and Lutheran Identity in America

202 ethics,61 pastoral care,62 and evangelism.63 on Luther to the English-speaking world TheAugustana Seminary Review went to all with his book called The Reinterpreta- alumni of the seminary and kept a conversa- tion of Luther in 1948.65 Eric Wahlstrom tion going that was distinctively Augustana published an outstanding book on the in terms of major interests. theology of Paul, called The New Life in It is dangerous here for me to name Christ, published in 1950.66 In addition, G. major figures in theology, since I would Everett Arden and Eric Wahlstrom trans- leave some out and cause offense. However, lated the famous book by Gustaf Aulén of it is fair to limit myself to some major books the University of Lund, The Faith of the published by Augustana theologians who Christian Church, published in 1948.67 have passed away; surely no one can object By way of an all too brief summary, to my mentioning them. That is doubly one can say that the Augustana theologians so because those that I shall mention are did both original research and writing in world-class books, not simply for Au- the various branches of theology, and they gustana consumption but for theological seemed to think that it was their unique schools and churches everywhere. Conrad vocation to interpret the works of Swedish Bergendoff wrote the definitive book in scholars for the English-speaking world. English on the Reformation in Sweden, Their written work met the scholarly stan- called Olavus Petri and the Ecclesiastical dards of the academy, but were also written Transformation in Sweden, published in in service of the church—something that 64 1928, and reprinted in 1965. Edgar Carl- is desperately needed today. son introduced current Swedish research V. Worship in World Missions,” ASR 9/2 (1957): 25–32. There was a fifth way that Augustana 61. A. D. Mattson, “Impressions from Recent Literature in Christian Ethics,” ASR had a distinct profile within American 1/4 (1949): 5-8; Oscar A. Benson, “The Lutheranism. That is worship. Indeed, for Social Thrust of the Augustana Lutheran many individuals, the Augustana liturgy is Church,” ASR 12/2 (1960): 13–29. the most lasting memory of that church. 62. Granger E. Westberg, “Significant Lutherans brought to America a Developments in the Field of Pastoral Care,” wide range of liturgical orders from their ASR 2/4 (1950): 13–17; Paul R. Swanson, homelands, and they created new ones in “The Contribution of Pastoral Care,”ASR North America. G. Everett Arden wrote 14/4 (1962): 13–20. his doctoral dissertation at the University 63. Melvin A. Hammerberg, “The of Chicago on the relationships between Growing Edge of the Church,” ASR 2/3 (1950): 6–23; H. Conrad Hoyer, “Give theology and liturgical forms in Ameri- God’s Gift of Grace to All,” ASR 8/3 (1956): 3–16; G. Everett Arden, “Lutheran 65. Edgar M. Carlson, The Evangelism in America,” ASR 9/2 (1957): Reinterpretation of Luther (Philadelphia: 3–24; P. O. Bersell, “Augustana’s Outreach,” Westminster Press, 1948). ASR 14/3 (1962): 1–16. 66. Eric H. Wahlstrom, The New Life 64. Conrad Bergendoff,Olavus in Christ (Philadelphia: Muhlenberg Press, Petri and the Ecclesiastical Transformation 1950). in Sweden (New York: Macmillan, 1928; 67. Gustaf Aulén, The Faith of the reprinted, Philadelphia: Fortress Press, Christian Church (Philadelphia: Muhlenberg 1965). Press, 1948). Hultgren. Augustana and Lutheran Identity in America

203 ca.68 In that work he surveyed over thirty that “none of the German Lutheran liturgical orders in use at various times in synods…had as rich a Lutheran service North America. as the Swedish churches.”72 In any case, The Swedish Lutheran situation was Augustana never created its own liturgy; different from that of the Germans, since it simply brought it from Sweden. Using there was only one official liturgy used the Swedish rite was a distinctive way of throughout Sweden at any given time. being Lutheran in North America, and The early pastors and congregations used it gave decisive shape to the character of the Church of Sweden liturgical hand- Augustana Lutheranism. We have here a books, as attested in the writings of Lars case of lex orandi, lex credendi. That is to Paul Esbjörn, , and Eric say, the way people worship has a direct Norelius.69 The pattern of the Sunday bearing on what they believe. The liturgy morning liturgy had been set by Olavus teaches the faith to the people. Petri,70 whose order of service appeared The Augustana way of being Lutheran in America was taught, first of all, by the for the first time in 1531.71 way that the liturgy began. After an open- In one of his essays, Conrad Bergend- ing hymn, the pastor spoke or intoned the off claimed that in 1860 “the Augustana words of Isaiah’s vision in the Temple (Isa Synod was the most liturgical Lutheran 6:3): Church in America.” He goes on to say Holy, Holy, Holy is the Lord of Hosts! 68. G. Everett Arden, “The The whole earth is full of His glory. Interrelationships between Culture and Theology in the History of the Lutheran Then in a spoken voice, the pastor con- Church in America” (Ph.D. diss., The tinued with the words: , 1944). The Lord is in His Holy temple; His 69. Lars Paul Esbjörn, Report on the throne is in heaven. The Lord is nigh Development and Current State of the Swedish unto them that are of an humble and Lutheran Congregations in North America, contrite spirit. He heareth the suppli- 2; , De Svenska Lutherska cations of the penitent and inclineth församlingarnas och svenskarnas historia i to their prayers. Let us therefore draw Amerika, 2 vols. (Rock Island: Augustana near with boldness unto His throne of Book Concern, 1890–1916), 2:249; for a grace and confess our sins. quotation from Erland Carlsson, see Oscar N. Olson, The Augustana Lutheran Church in America: Pioneer Period 1846–1860, 365. The Confession of Sins that follows makes definitive affirmations about the nature of 70. For a discussion of his liturgical works, see chapter 5 (“The Liturgical God. God is holy and righteous, but God Works”) in Conrad Bergendoff,Olavus is also a God who receives “with tender Petri and the Ecclesiastical Transformation mercy all penitent sinners.” On the basis in Sweden (New York: Macmillan, 1928), of that, God is addressed directly in prayer 147–177. as merciful and gracious. If one can take 71. An English translation of the Mass the Common Service of 1888, a forerun- of Olavus Petri (1531) is provided in an ner of the liturgy in the Service Book and appendix to the work of Eric E. Yelverton, Hymnal, the Lutheran Book of Worship, An Archbishop of the Reformation: Nericisu, Archbishop of Uppsala, 1531– 72. Conrad Bergendoff, “Augustana’s 73 (Minneapolis: Augsburg Publishing Idea of the Church,” Augustana Seminary House, 1959), 97–102. Review 7/2 (1955): 21–22. Hultgren. Augustana and Lutheran Identity in America

204 and Evangelical Lutheran Worship, as a boldness to his throne of grace.” Yes, “his measure of comparison, the Confession throne is in heaven,” but it is accessible to of Sins in the Augustana liturgy is notice- those who gather for worship. To gather at ably both longer and more descriptive of the throne of God means that the distance the character of God. God is portrayed as between the heavenly and the earthly has compassionate and merciful, a God who been overcome. We enter into the courts has “promised…to receive with tender of the Lord. mercy all penitent sinners” who turn to Any good ecclesiology will affirm that him and “seek refuge” in his compassion. “where two or three are gathered” in Jesus’ The combination of those liturgical name, the risen Lord is among them (Matt elements creates within the person at 18:20). However, the Augustana liturgy worship a sense of both the transcendence made it explicit, not only by teaching a and the imminence of God. God is holy theological truth, but by doing what it and righteous; but God is also merciful could to make that an experiential reality and gracious. God draws near to hear in people’s lives. The presence of God, both us and forgive us. In a rather audacious transcendent and imminent, was experi- manner, in our worship we hold God to enced by worshipers in a way that could his promise “to receive” the penitent and not be experienced elsewhere in the world “to forgive us all our sins,” not only for outside. That meant that Sunday worship our sake but also “to the praise and glory” was not simply a means of charging one’s of God’s holy name. That is as much as to spiritual batteries for the rest of the week, say that if God expects praise and glory, an instrumental view of worship. Sunday God must remain faithful to his promise worship was itself the highpoint of one’s and forgive all our sins. relationship with God and Christ. All other Although the service provided a forms of devotional life were subsidiary theological perspective on God, it went to worship on Sunday morning. That is a beyond theological understanding to cre- distinct way of being Lutheran in America, ate for us an actual experience, a sense of even if it is not necessarily unique. the presence of God, if we are open to the promptings of the Spirit. One may Closing Comment justly wonder whether any other Lutheran I have covered only five aspects of the liturgy has ever been so explicit about the Augustana Church, which, I think, help presence of God within the community delineate what was distinctive about its way gathered for worship. To be sure, the an- of being Lutheran in America. These have nouncement of God’s presence is done in to do with its being a small church with a a way that still preserves the otherness of big heart, its location as the bridge church God, but God’s nearness is declared in such within the spectrum of Lutheranism, its a way that it is not only announced but sense of church, its theological contribu- is to be experienced. The pastor declares tions, and its worship. that “The Lord is in His Holy temple,” On an occasion when we celebrate and no one should miss the meaning. the Augustana heritage, lest we get too The temple is the present parish church nostalgic, it is important for us to remind and its gathering. The Lord “is nigh unto ourselves of a glaring fact. The Augustana them” who are gathered; “he heareth the Church that we remember most vividly supplications of the penitent and inclineth is the Augustana Church of the 1950s; it to their prayers”; and so we “draw near with went out of existence in 1962. Hultgren. Augustana and Lutheran Identity in America

205 The closing decade of the Augustana ate Lutheran confessionalism along with Church was the era of President Dwight , social activism, ecumenism, litur- David Eisenhower for the most part. The gical worship, strong central leadership, fifties were the days when religion was strong congregations, global and national booming, including civic religion that missions, and a desire for Lutheran unity. helped keep the churches afloat. It is Eisen- All of those things, which can pull a church hower who declared in 1952, just before apart in different directions, were a part taking office that “our government has of the Augustana profile. What Augustana no sense unless it is founded on a deeply held together, others might put asunder. felt religious faith, and I don’t care what I recall that when I was a pastor in New it is.”73 In 1954 the Pledge of Allegiance Jersey in LCA days, another LCA pastor was revised to include the phrase “under of ULCA tradition made a memorable God.” And in 1956 Congress voted the remark. He told me that “Whenever you national motto to be: “In God We Trust.” meet another Lutheran pastor, you will Churches were booming. New buildings quickly know whether he is Augustana. If were constructed. Attendance and mem- he is, all you have to do is wait a minute bership were up. From the beginning of or two, because he’ll let you know it.” 1950 to the end of 1960 the Augustana That remark prompts memory of Church grew numerically by 35 percent.74 that other remark I mentioned earlier. However, that was not unusual, since all We should take seriously the remark of major denominations increased in size my elderly colleague when he said that dramatically at that time. That was an era the Swedes—the Augustana people—were that we shall probably not see the likes of always a bit too proud. It is possible that at again in our lifetimes. times we have been too proud. However, Be that as it may, what has often on this occasion we should throw caution impressed a lot of observers of church life to the wind. We should not fail to honor in the century of its existence is that the those who have gone before us for their Augustana Church was able to accommo- work, and we should not hesitate for a date a wide range of attitudes and activities moment to give thanks for the Augustana within one body without breaking apart Church. into separate Swedish Lutheran churches. It was able to combine a clear but moder-

73. Quoted in various newspapers, such as The New York Times (December 23, 1952); cf. G. Elson Ruff,The Dilemma of Church and State (Philadelphia: Muhlenberg Press, 1954), 85. 74. The percentage is based on statistics for the end of 1949 and 1959 in Yearbook of American Churches, ed. George F. Ketcham (New York: National Council of Churches, 1959), 237, and Yearbook of American Churches, ed. Bebsib Y. Landis (New York: National Council of Churches, 1960), 255. The figures are, respectively, 440,244 and 596,147 baptized members. Augustana and the Global Church

Norman A. Hjelm Former Director and Senior Editor, Fortress Press, Philadelphia, Director of Communication for The Lutheran World Federation, and Director of the Commission on Faith and Order of the National Council of Churches in the U.S.A.

It has fallen to me to reflect with you World Federation (LWF) to Ethiopia. this morning concerning “Augustana and Four of us, including the LWF General the Global Church.” Even though I was Secretary, were guests of both the Ethio- involved in making up the title for this pian Evangelical Church Mekane Yesus talk, I am not at all sure what I should be and the Evangelical Lutheran Church doing. “Global Church” was surely not the of Eritrea, both LWF member churches, way people in Augustana talked. “Foreign and we were also guests of the Ethiopian missions” or “international relief and coop- Orthodox Church. It was for me and for eration” were terms far more common to Ingalill, my wife who was accompanying our self-understanding. Similarly, as seems our group, an extraordinary experience. clear to me, our mid-twentieth century On the Sunday during our visit three understanding in Augustana of “ecumen- of us were guest preachers in churches ism” lacked the ecclesiological dimensions around Addis Ababa, congregations of that are increasingly common today. In a the Mekane Yesus Church. But first, that certain way, then, our topic is quite simply day, we were guests of honor at Divine anachronistic. Augustana as such ceased Liturgy in the Holy Trinity Cathedral, to be in 1962 and history has moved on. the Orthodox Cathedral where Emperor Indeed, a case might well be made that Haile Selassee had worshiped prior to the history has now surely passed us by. Communist takeover of Ethiopia in 1974. Yet I recall that some years ago I had The Liturgy started at 4:00 a.m. It was an exchange of letters with Reuben Swan- conducted in Geez, an ancient Semitic son, the late president of this Augustana language whose use is now confined to the Heritage Association, in which I suggested Ethiopian Orthodox Liturgy. (I thought I that this Association served no helpful knew something about liturgical matters purpose if it existed merely as a forum and identified the for our nostalgia. We are, rather, formed at least four times – and was wrong every to review, clarify, and understand our his- time.) The Liturgy was still going at about tory and our tradition both appreciatively 9:30 a.m. when our group had to leave for and critically. We exist for the life of the the Lutheran churches where some of us church today, a church that increasingly were to preach. I vividly remember our is expressed globally and surely can be departure from the packed Cathedral. We enriched by a critical appraisal of the had stood for the entire Liturgy, as is the Augustana heritage. Coptic custom, and of course we had taken Let me start by telling a story, a true our shoes off as a sign of worshipful respect. one. In 1986, it happened that I was part I found my shoes and was about to leave of an official delegation from The Lutheran the Cathedral with my wife when I saw that

Currents in Theology and Mission 39:3 (June 2012) Hjelm. Augustana and the Global Church

207 Gunnar Stålsett, Lutheran World Federa- for a meeting of The Lutheran World tion General Secretary and later Bishop Federation Council. That time I was of Oslo, was down on all-fours searching part of the worshiping congregation at for his shoes. He saw me about to leave, the Entoto parish of the Mekane Yesus but called out, “Hjelm! Find my shoes!” Church, but the liturgy there, for which That’s how General Secretaries make it the music had been composed by an ex- through exotic liturgies carried on in an- tremely talented pastor, was Ethiopian, not cient tongues that no one can any longer Swedish or American. Indeed, the music understand. I found the shoes. was reminiscent of what I had heard two When my wife and I arrived at the years earlier in the Orthodox Cathedral. Ariel Church in Addis Ababa where I was to There was obviously a striking and, I think, preach, we first met in a separate building instructive contrast between the liturgies with the of the church for prayer in those two Ethiopian Lutheran churches. prior to the service. The church itself had, One was a translation of the liturgy of the I would guess, over a thousand worshipers Swedish missionaries. The other was an that Sunday morning, including the most artful expression of the indigenous culture beautiful children I had ever seen, most of of the people. Now it is important, to be them seated in windowsills. Ingalill and sure, that if our understanding of Augus- I were ushered to seats of honor in the tana is to be helpfully critical we must not chancel, next to the facing the large simplistically judge Augustana’s history by congregation. After the opening hymn, the standards that have been arrived at over the senior pastor, an older man, came to the past fifty or so years. In a way that would altar. He was wearing a long white robe, be an easy task. However, helpful criticism the kind of robe my father wore during comes with greater effort. For example, to humid summers in Washington, D.C. build on that experience in Addis Ababa where he was pastor of the Augustana and evaluate the international Protestant Church—we called it his “Amy Semple missionary movement of the nineteenth Macpherson robe.” The pastor turned to and early twentieth centuries, of which the congregation and began to sing—and Augustana’s missionary efforts were surely Ingalill and I nearly fell off our chairs. He a part, from the vantage of what is now sang, albeit in Amharic, but my wife heard called “post-colonialism” is a necessary but complicated endeavor. It is far too “Helig, helig, helig är Herren Sebaot! Hela easy simply to assert that “[t]he end of jorden är full av hans härlighet,” and I heard the colonial era was also the end of the “Holy, Holy, Holy is the Lord of Hosts! missionary era.”1 The whole earth is full of His glory.” We At the opening session of the interna- knew the melody; it was Epiphany season. tional mission conference that took place There in Addis Ababa, Ingalill heard the in Edinburgh, Scotland, as a commemora- same liturgy in which she had been raised tion of the hundredth anniversary of the in the Church of Sweden, and I heard the 1910 World Mission Conference, which same liturgy in which I had been raised in took place in the same city and is widely the Augustana Lutheran Church. considered by many as the symbolic start- It was an unforgettably beautiful ing point of the modern ecumenical move- experience. But it was also an unforgettably sad 1. Lamin Sanneh. Whose Religion is experience. Christianity? The Gospel beyond the West In 1988 I was again in Addis Ababa (Grand Rapids: Eerdmans, 2003), 37. Hjelm. Augustana and the Global Church

208 ment, Olav Fykse Tveit of the Church of many other things connecting Augustana Norway, the new General Secretary of the to what we call “the global church”—for World Council of Churches, spoke of “the example, its missionary vocation and its many difficult lessons” we are having to structural affiliations—but for reasons learn about mission: “Our struggles with both of time and competence they shall mission have included valid criticism be unattended to in this presentation. towards different actors, a wide variety of reflections, as well as critical commentar- Augustana and the Church ies [on the work of global mission]. We of Sweden have all learned about the links between mission and colonialism, about shameful As an introductory point, it seems to me, power struggles, and about the need for especially on the 150th anniversary of renewing the response to the Gospel in the founding of the Augustana Lutheran what used to be called Christian cultures. Church as an ecclesial body, worth empha- We are continuing to learn hard lessons sizing that there was an international, if not about being sensitive to one another in global, dimension to Augustana’s life from mission. We cannot but reflect and wrestle its very beginning. We were, of course, with the problematic tensions mission can children of Sweden and in time we were lead to, even with so many good inten- acknowledged to be a “daughter church” tions. We cannot ignore that mission is a of the Church of Sweden itself, although challenging theme in our relation to people we have heard from the Archbishop of of other faiths.”2 These kinds of searching Uppsala that now the more appropriate questions typify an authentic historical term would be “sister church.” In 2000, inquiry that is enlisted in the service of at the Augustana Heritage Gathering held the church today. The task of viewing here in Rock Island, I was asked to speak the heritage of Augustana, with both its on “Augustana and the Church of Sweden: accomplishments and its failures, requires Ties of History and Faith.” In that address nuance, a refusal to give into passing fads I recounted in three “acts” something of a of criticism, and an openness both to the history that had not always been smooth. gifts and ambiguities of our history. I called those acts “Uncertain Ties,” “En- Yet it is clear to me that in the his- counter,” and a more profoundly deep rela- tory of the Augustana Church are buried, tion under the rubric of “.” sometimes deeply but at other times close The story of Augustana and the to the surface, the seeds of plants that have Church of Sweden is increasingly familiar. since borne great fruit. These seeds are not — A group of Lutheran immigrants to without ambiguities but that is the way North America at times considered history—surely church history—always themselves, save for the committed is. I shall, therefore, try to reflect without boldness of a very few pastors from great detail on this idea of “global church,” Sweden led by Lars Paul Esbjörn concentrating on Augustana’s understand- (1808–1870), orphans from their ing and practice of its relation to its mother spiritual home in the old country. church in Sweden, on its concerted actions — The first period marked by “uncertain in times of war, and on its ecumenical vi- ties” was perhaps epitomized by the sion for the unity of the church. There are tension between the declaration in 1911 by Eric Norelius (1833–1916), 2. Geneva: World Council of Churches then president of the Augustana Synod, Press Release, June 3, 2010. that “[w]e shall always welcome [our] Hjelm. Augustana and the Global Church

209 Christian brethren in Sweden as guests in 1926 and 1927. The theological to our meetings but with the State works of individuals published in Church as such, we cannot have any English largely after 1962 by Fortress relations.” Yet in 1910 the Archbishop Press, such as Gustaf Aulén, Anders of Uppsala and Primate of Sweden, J.A. Nygren, Ragnar Bring, Gustaf Wingren Ekman (1845–1913), in discussion and others, and later works in biblical with two bishops of the Church of studies by such individuals as Krister England, had said, “It [is] a self-evident Stendahl and Birger Gerhardsson, were and commonly recognized fact within determinative for the post-World War the Church of Sweden that the Church II theological milieu of the Augustana in America which [has] its confession Church. in full conformity with the Church of Sweden and which [is] its daughter, is Let me share another personal story. In the Augustana Synod.” 3 1974, three years before Aulén’s death at the — The second period, which I called age of 98, I attended Promotionen at Lund “Encounters,” was highlighted by the University, a remarkable event when doc- visits to America of two prominent torates in all faculties were conferred in the bishops of the Church of Sweden, magnificent Lund Cathedral. Gustaf Aulén Knut Henning Gezelius von Schéele was there as the first Jubilee Promoter in (1838–1920) of Visby in 1893, 1901, the history of Swedish universities. Fifty and 1910 and Archbishop Nathan years earlier he had “promoted,” that is, Söderblom (1866–1931) for several he had conferred doctorates on behalf of months in 1923. There were issues Lund’s Faculty of Theology. I was stunned within Augustana about episcopal to see him at this Promotion wearing a orders and the intentions of these hood from my alma mater, Augustana (and other) bishops and also about the Seminary. Later when I was with him theological orthodoxy of Söderblom, privately I asked him “Farbror Gustaf, why although I hold him to have been one did you wear that hood from Augustana of the great ecumenical church lead- Seminary?” He laughed (cackled would be ers of the twentieth century. These a better word) and said that he could have and subsequent visits by leaders of worn academic regalia from Edinburgh, the Church of Sweden were signs of Oxford, Tübingen or other universities. a growing solidarity between the two “But I like that little school in the American churches. mid-west. Besides, the Augustana hood — The third period, “Communion,” has the Swedish colors, blue and yellow.” began a time of genuine fellowship He had received an honorary doctorate between the churches. Conrad Ber- from Augustana Seminary in 1947, and gendoff (1895–1997) worked and he really liked the colors! studied with Archbishop Söderblom In my judgment, one of the enduring contributions which people like us who 3. Söderstrom, Confession and share the Augustana heritage can make is Cooperation: The Policy of the Augustana to keep ties between the Evangelical Lu- Synod in Confessional Matters and the Synod’s Relations with other Churches up theran Church of America and the Church to the Beginning of the Twentieth Century of Sweden alive. There is a rich liturgical (Lund: C.W.K. Gleerup Bokförlag, 1973), and theological tradition in Sweden and an 177–178. increasingly distinctive ecclesial tradition Hjelm. Augustana and the Global Church

210 represented by the descendents of Augus- problems left most Lutherans with little tana in North American Lutheranism. We energy and less time to give thoughtful share astonishingly common challenges consideration to establishing a Lutheran of mission in our increasingly pluralistic world organization. In America, for and secular societies. As the children and example, parochial and sectional de- grandchildren of Swedish immigrants, we mands seemed to exhaust all available can affirm that old sociological maxim resources. The task of missions to the (formulated, I think, here at Augustana immigrants, the erection of church College by Marcus L. Hansen) about buildings, the founding of schools and immigrants, “What the second genera- institutions of mercy, the establishing tion wants to forget, the third generation of a Lutheran presence in a predomi- wants to remember.”4 We no longer need nantly Anglo-American Protestant milieu—all these matters seemed to to forget Sweden; we must remember require immediate attention and large our heritage. Our communion with the sums of money, of which there was Church of Sweden and, indeed, with never enough. Had it not been for the other Lutheran churches from which our high degree of dedication and Christian ancestors came is a rich part of our life in commitment of both and clergy, 5 the global church. the planting of Lutheranism in North America would no doubt have been an Global Tensions and World unimpressive and less-than- fruitful en- Lutheranism terprise. And [a]lthough the European E. Clifford Nelson, in his extremely illu- church circumstances differed from the minating work of 1982, The Rise of World American, the lassitude toward global Lutheranism was identical. Lutheranism: An American Perspective, has about as good a description as can But then, Nelson became cautionary: be found of the attitude of both North American and European Lutherans toward To assume, however, that Lutherans global connections at the beginning of the did virtually nothing to foster their twentieth century: international relationships prior to the distressing postwar circumstances The idea of a world fellowship of that produced them [and] to engage Lutherans was hardly a burning issue in united action would be an injustice among the Denominations’ leaders in to history. 6 America. A similar attitude prevailed among German and Scandinavian It is not possible in this presentation to churchmen. The pressure of immediate elaborate thoroughly or even cursorily 4. Marcus L. Hansen, “The Problem on those international relations which of the Third Generation Immigrant” in marked North American Lutheranism as Augustana Historical Society Publications, Vol. early as the eighteenth century. We know 8, Pt. 1 (Rock Island, Ill., 1938). that “the father of North American Lu- 5. cf. Norman A. Hjelm, “Augustana theranism,” Henry Melchior Muhlenberg and the Church of Sweden: Ties of History (1711–1787)—whose personal motto, and Faith” in Hartland H. Gifford and Ecclesia Plantanda, “The Church must Arland J. Hultgren, eds. The Heritage of Augustana: Essays on the Life and Legacy of the 6. E. Clifford Nelson,The Rise of Augustana Lutheran Church (Minneapolis: World Lutheranism: An American Perspective Kirk House Publishers, 2004), 19–36. (Philadelphia: Fortress Press, 1982), 79. Hjelm. Augustana and the Global Church

211 be Planted,” has provided us with the their divided ranks a common front.”7 In theme of this Gathering—was sent to the light of Arden’s words, some have spoken New World at the behest of the famous about the effects of both World War I and pietistic foundation at Halle, Germany, II on American Lutherans as “catastrophe and he remained in close touch with that producing cooperation.” foundation throughout his remarkable The second event of importance ministry here. We know that Wilhelm bringing many Lutherans closer to one Loehe (1808–1872) was instrumental another and, again, to their sisters and in enlisting young men for German- brothers in Europe at the time of World language pastoral service in America. We War I was the formation in 1918 of know that two “practical” seminaries in the National Lutheran Council. Three Schleswig-Holstein, Kropp and Brecklum, particular issues forced the formation provided the Lutheran General Council of this Council. The first was the matter and General Synod with approximately of “linguistic injustice,” particularly felt 350 pastors over a span or four or five in churches of German background. A decades in the nineteenth century. (The number of United States governors and Swedes should have done as well!) There state legislatures took action to forbid have also been other fruitful contacts the use of German and other European between North American and European languages in public worship, and a means Lutherans, for example, in the areas of of pleading the case for the use of such theological reflection, missionary work, languages was needed. The second was the matter of developing a home mis- and deaconess work. sion strategy that would bring Lutheran However, we want to lay emphasis church life to communities where defense on the effects of international tension, industries were mushrooming. This was two devastating World Wars, on Lutheran a particularly difficult problem since the cooperation both within North America Missouri Synod, which was affiliated with and between North America and the rest the Synodical Conference and not a part of the world. These two wars broke transat- of the new Council, was prone to charge lantic inter-Lutheran relationships. At the other Lutherans with “sinful unionism” conclusion of each war those relationships since their ministry in these communities desperately needed rehabilitation. was open to all Lutherans, even those with In 1917 the National Lutheran Com- whom there was no pulpit and altar fel- mission for Soldiers’ and Sailors’ Welfare lowship. The final issue giving birth to the was formed to minister to North American National Lutheran Council was the need servicemen, both in the United States and to provide aid to Europe’s war-stricken in Europe. Augustana participated fully people and churches. in this work. Funds in the vicinity of $1.5 million were contributed by North 7. G. Everett Arden, “Enroute to American Lutherans acting together in Unity,” in Herbert T. Neve and Benjamin this effort. Interestingly, G. Everett Arden A. Johnson, eds., The Maturing of American (1905–1978) has commented: “What Lutheranism (Minneapolis: Augsburg, 1968) 229. Quoted in Maria Erling and theological debate and doctrinal discussion Mark Granquist, The Augustana Story: failed to accomplish, catastrophe achieved, Shaping Lutheran Identity in North America namely, galvanizing Lutherans in America (Minneapolis: Augsburg Fortress, 2008), into common action, and creating out of 318. Hjelm. Augustana and the Global Church

212 In this latter connection, the Council Lutheran Commission for Soldiers’ and in 1919 established a “European Commis- Sailors’ Welfare apply here too. Human need sion” of six people, including Professor forces human action, and global need brings Sven Youngert (1861–1939) from the Au- about global action. Others have described gustana Church. This group was instructed this as “the calamity theory”—common to travel to Europe “to investigate and calamities require common action. report the situation of each Lutheran group Now the vastness of our topic, “Au- in the war-involved countries; they were gustana and the Global Church,” requires to offer American assistance in solving the some decisions as to what we should ecclesiastical problems of their brethren; here cover. At the end of World War I, and they were empowered to spend up to Augustana and American Lutheranism, $50,000.” 8 Again, Augustana was brought indeed, North American Lutheranism into strikingly new global situations and and global Lutheranism, was embarking contexts, largely on the basis of human and on an institutional journey that would church need. Yet it is difficult to assess the take them far. While the story of that effects of this European Commission and journey hardly provides the story line for its work. Once again, Clifford Nelson has a Broadway musical, it is fascinating, at shown us where North American Luther- least to old men like me. It is also an im- ans stood at a particular point in history, portant story, namely, the founding of the the end of World War I: Lutheran World Convention in Eisenach As a matter of fact, nobody could in 1923, where Augustana’s president G.A. foresee the nature of the problems to be Brandelle (1861–1936) played an impor- confronted; the implications of American tant role, an event within the context of a Lutheran involvement in postwar Eu- shattered German economy, which caused rope were almost totally unpredictable. massive hunger among the people. The One member of the [National Lutheran second such convention in Copenhagen in Council] executive committee, Victor G.A. 1929 was almost shattered by the insistence Tressler, recognized the ambiguities of this of German Lutherans that a resolution be venture of faith. Said he, “The question re- passed protesting the inhumanity of the ally is, whether or not American [Lutherans Treaty of Versailles that had been signed are] ready and able to [assume a role in] ten years earlier. The third meeting of the world leadership.” In the light of subse- Lutheran World Convention occurred in quent developments, this opinion proved Paris in 1935 when the shadow of the to be valid. With the benefit of hindsight, church struggle in Germany fell over about the only safe and unquestioned con- global Lutheranism. Of course, the fourth clusion we can draw is that, by the NLC’s meeting of the world group of Lutherans appointment of a European Commission, scheduled for 1940 in Philadelphia never Americans were taking the initial steps in took place because of World War II. War, reestablishing contacts with their overseas it seemed, was destined to keep Lutherans brethren, and that is all. 9 forever apart from one another. Perhaps Dr. Arden’s words about “ca- However, during the war the leader- tastrophe” and the work of the National ship of North American Lutheranism, through the American Section of the barely 8. Nelson, The Rise of World breathing Lutheran World Convention Lutheranism, 71. and the National Lutheran Council, nei- 9. Ibid., 88–89. ther slept nor despaired. In 1940 Lutheran Hjelm. Augustana and the Global Church

213 World Action was begun, a program of of the state of the Lutheran churches aid to refugees and to orphaned missions, and their present and postwar needs. under the leadership of two of the ablest The magnitude of this objective people in North American Lutheran his- of our mission is quite evident when we tory, Ralph H. Long (1882–1948) and remember that eighty-five percent of all Paul C. Empie (1909–1979). Lutheran Protestants on the continent of Europe World Action was perhaps the most im- are Lutherans, and that no church has portant and successful program of inter- suffered as much as ours. church aid ever undertaken in American Second, to contact as many Lutheran Lutheranism. By 1965, Lutheran World church leaders as possible in order to set Action had gathered more than $80 mil- in motion and implement a worldwide lion for its work. program of Lutheran action looking to In 1944 the National Lutheran Coun- the reconstruction and rehabilitation cil adopted a carefully worded statement of the Lutheran church and its work that brought the Missouri Synod and the in all lands. Council together to plan for postwar relief. In this effort, the relation of the Augustana Third, to contact other Christian Church to world Lutheranism was solidi- leaders, especially the World Council fied forever. In early 1945, while war was of Churches’ Reconstruction Com- still raging in Europe, three American mittee in Geneva, for the purpose of Lutheran leaders were commissioned coordinating and integrating this work to take a six-week fact-finding journey of the Lutheran Church with the work to Europe. They were Ralph H. Long, of other churches that are also ready to then executive director of the National launch out on great reconstructive and Lutheran Council; Lawrence B. Meyer, eleemosynary programs, involving the then executive of the Missouri Synod’s expenditure of millions of dollars. It is obvious that by the very ecumenical Emergency Planning Council; and P.O. character of this worldwide church relief Bersell (1882–1967), then president of work the Lutheran Church will be the both the National Lutheran Council and greatest beneficiary. Proportionately the the Augustana Lutheran Church. It was free Lutheran churches should also be Bersell who gave us the most complete the greatest contributors. account of this journey. They left Wash- ington, D.C., on February 28, 1945, in a Fourth, to contact the United States U.S. Army transport command airplane, Army and Navy chaplains, their chiefs stopping in Labrador and Iceland on the and staffs, for the purpose of extend- way to London. Bersell described the flight ing as widely as possible our American as “hazardous”—German V-1 and V-2 Lutheran spiritual ministry to our bombs were still falling on London—and servicemen abroad… their later flight to Sweden, aboard a con- verted Boeing Flying Fortress, was during Fifth, to contact those in charge of the prisoners of war work on the con- a moonless night over the North Sea and tinent and in England, namely, the German-occupied Norway. civilian organizations Y.M.C.A. and Bersell described the purpose of their World Council of Churches, and the trip in the following way: military command, for the purpose of First, [we were] to observe and evaluate learning how our American Lutheran conditions, to learn as much as possible Commission for Prisoners of War can Hjelm. Augustana and the Global Church

214 best cooperate in this service wherein did the Swedes, led by Archbishop Erling we have already given such a large Eidem (1880–1972), agree to the North contribution.10 American insistence.12 The story of the establishment of the After nine days of meetings in Great Brit- LWF at Lund in 1947 cannot be fully told ain, the three Americans flew, as already here. Jens Holger Schjørring of Aarhus mentioned, over Norway to Sweden. In University in Denmark has described the Stockholm, they had intense discussions LWF as being founded on “four pillars”: regarding these same issues with King rescue for the needy, common initiatives Gustav V, Count Folke Bernadotte and in mission, joint efforts in theology, and leaders of the Nordic churches. a common response to the ecumenical Subsequent meetings were held in challenge.13 The Augustana Church lived Sigtuna, Sweden, March 17, 1945, and Ge- through the first fifteen years of the LWF, neva, April 2, 1945. The Sigtuna meeting crucial post-World War II years. laid the groundwork for the future of world Perhaps Augustana’s contribution in Lutheranism as it would take shape in The those early years of the Federation was Lutheran World Federation (LWF). Bersell greatest in the person of Carl Lund-Quist maintained that the LWF was “conceived” (1908–1965), a graduate of Bethany Col- in Sigtuna in 1945 and “born” in Lund in lege and Augustana Theological Seminary, 1947. During these discussions extremely who was ordained into the ministerium difficult issues were faced. In addition to of the Augustana Church in 1936. Lund- the matter of leadership and coordination Quist served as general secretary of the of the post-war relief work that was to be LWF from 1951 to 1960. Those were carried on by the Lutherans from America years when the East–West divide, the and Sweden, two countries untouched by cold war, was at its sharpest. It was under the ravages of the war, the role of Bishop Lund-Quist’s leadership that the third August Maraharens (1875–1950) of Han- Assembly of the LWF was held in Min- nover, Germany, in the future of world neapolis in 1957. While Lund-Quist’s Lutheranism was faced. Maraharens was attempts to bring delegates to Minneapolis president of the Lutheran World Conven- tion, but the North Americans wanted his from East Germany and Hungary did not resignation since, as Bersell put it, he had bear great fruit, he did secure permission “blessed” Hitler’s armies in their “push to Mich. the east.” A forthcoming major study of the role of the LWF during the cold war 12. This whole story is told in by Dr. Risto Lehtonen of Finland will shed considerable detail in E. Clifford Nelson, The Rise of World Lutheranism.350–404, new light on this judgment. Lehtonen “The Rebirth and Reconstruction of World is of the view that the North Americans Lutheranism, 1944–47.” cf. also Jens somewhat overstated the case against the Holger Schjørring, “The Lutheran Church German bishop.11 Only with reluctance in the World Today: The Founding of the LWF” in Jens Holger Schjørring, Prasanna 10. P.O. Bersell in The Lutheran Kumari, and Norman A. Hjelm, eds., From Standard, May 19, 1945, 14. Quoted in Federation to Communion: The History of the Nelson, The Rise of World Lutheranism, Lutheran World Federation (Minneapolis: 353–354. Fortress Press, 1997) 3–40. 11. To be published by the William B. 13. Schjørring, “Lutheran Church in Eerdmans Publishing Co. of Grand Rapids, the World Today.” Hjelm. Augustana and the Global Church

215 for Bishop Lajos Ordass (1901–78) of the points concerning Augustana and ecumen- Lutheran Church in Hungary to come ism will have to suffice, but Augustana’s to Minneapolis where he preached at the commitment to ecumenism, the “whole opening service of the Assembly. Ordass inhabited earth,” is clearly its commitment had been imprisoned by the Communists to “the global church.” for his outspoken leadership of the church There was considerable theological and was to be placed under house arrest diversity in the early leadership of the again. We know that Carl Lund-Quist on Augustana Church. I have in another place at least one occasion traveled into Com- described this diversity. Lars Paul Esbjörn munist Hungary wearing two suits, one was basically a revival preacher, who after of which he was able to give to Bishop his conversion felt keenly, in the words Ordass. Lund-Quist’s health failed largely of the British Methodist George Scott to because he bore within himself the suf- whom he attributed his conversion, that ferings of the church in a time of world “a pietist does not belong to any particular division and tension.14 Augustana made no denomination but is one of the members greater contribution to the global church of the holy catholic Church which is found than Carl Elof Lund-Quist. in all Christian Churches.”16 Eric Norelius was a strictly orthodox Lutheran grounded Augustana and Its Vision in the Book of Concord. T.N. Hasselquist 15 of Unity was a practical low-church pietist. Erland Carlsson was one who stood quite loose Let me bring this consideration of Augus- in relation to the Lutheran confessions, tana and the Global Church to a close by although his appreciation of those docu- saying something about Augustana’s vision ments grew especially during his service as of the unity of the church. This cannot be President of the Synod from 1881 to 1888. done at length. Indeed, I will not touch Olof Olsson’s development, as American on the important role that the Augustana religious pluralism forced him increasingly Church played in the movement toward to move from a stress on Christian life Lutheran unity in North America. A few to a stress on Christian doctrine, was in 14. On Lund-Quist, cf. Schjørring, many ways typical of the whole church. Kumari, Hjelm, From Federation to As Hugo Söderstrom described matters of Communion, and also Emmet E. Eklund doctrine and church cooperation during and Marion Lorimer Eklund, He Touched the the Synod’s early years, “Having earlier Whole World: The Story of Carl E. Lund-Quist stressed Christian life, they [the leaders of (Lindsborg, Kans.: Bethany College Press, Augustana] began to emphasize Christian 1990 and 1992). On Ordass, cf. László doctrines. Pure Christian doctrines became Terray, He Could Not Do Otherwise: Bishop more important than a true Christian life. Lajos Ordass, 1901–1978. trans. Eric W. Gritsch (Grand Rapids: Eerdmans, 1997). From having been willing to cooperate with all Christians who sincerely believed 15. For much of the material in this section cf. Norman A. Hjelm, “A Journey in Christ, they only wanted to cooper- toward Unity: Augustana, the Lutheran ate with those who correctly believed in Communion, and Ecumenism” in Arland J. Christ. And they were firmly convinced Hultgren and Vance L. Eckstrom, eds., The that the Book of Concord gave the correct Augustana Heritage: Recollections, Perspectives, and Prospects (Chicago: The Augustana 16. Söderstrom, Confession and Heritage Association, 1999), 165–182. Cooperation,16. Hjelm. Augustana and the Global Church

216 interpretation of the Holy Scriptures.” 17 in 1937.19 We have said something about It is a complicated story. Augustana Augustana’s involvement in the formation in 1875 joined other Lutherans in adopt- of the LWF as successor to the Lutheran ing the Galesburg Rule, which declared World Convention at the end of World “Lutheran pulpits for Lutheran minis- War II in Lund, 1947. When the World ters only—Lutheran for Lutheran Council of Churches, bringing together communicants only.” Augustana, like Faith and Order and Life and Work, was other Lutherans, did not join the Federal formed in Amsterdam in 1948, Augustana Council of Churches when it was formed was there. Augustana, along with the United in 1908. Augustana sent no one to the Lutheran Church in America, was also a World Mission Conference in Edinburgh founding member of the National Council in 1910. Augustana, quite rudely through of the Churches of Christ in the U.S.A. in Eric Norelius, declined an invitation in 1950. After the Stockholm Conference of 1911 to join in a global movement re- 1925, again to use Dr. Arden’s expression, garding Christian doctrine and structures “exclusive confessionalism” was replaced that was in time to become the Faith and in the Augustana Church by “ecumenical Order movement. The break in this kind confessionalism.”20 This reality, “ecumeni- of “exclusive confessionalism,” to use the cal confessionalism,” was perhaps no more expression of Everett Arden, came per- evident in the mid-twentieth century than in haps in 1925 when President Brandelle the invitation to Eric Wahlstrom to contrib- journeyed to Stockholm to participate in ute a Lutheran perspective to a symposium, the Universal Christian Conference on The Nature of the Church, prepared for the Life and Work where, indeed, he made 18 third world conference on Faith and Order an important intervention. That global to be held in Lund, Sweden, in 1952. This event was famously bound up with the was a carefully worked out essay by the life and leadership of Nathan Söderblom person who was perhaps the New Testament and Augustana’s participation may well scholar most important in the history of the have been as a result of the impact of the Augustana Church that represented a new Swedish Archbishop’s visit to America in depth of understanding. Ecumenism was 1923, although it must also be acknowl- beginning to be understood as more than edged that some within Augustana and “church cooperation;” it involves unity and other American Lutheran bodies opposed communion around word and sacraments.21 Brandelle’s involvement precisely because of their enduring doubts about Söderb- 19. Here mention must be made of lom’s “orthodoxy.” the foundational doctoral study of Dr. Nevertheless, this set a new pattern Bergendoff by Byron Ralph Swanson. for Augustana. Conrad Bergendoff, who Conrad Bergendoff: The Making of an had worked in Sweden as an assistant to Ecumenist—A Study in Confessionalism Archbishop Söderblom in 1926–1927, and Ecumenism in Early Twentieth Century was the church’s delegate to the Second American Lutheranism. Unpublished Conference on Life and Work in Oxford doctoral dissertation, Princeton Theological Seminary, 1970. 17. Ibid., 20–21. 20. G. Everett Arden, Augustana 18. Derek R. Nelson, “Unity, Heritage: History of the Augustana Lutheran Ecumenicity, and Difference in the Church (Rock Island: Augustana Book Augustana Synod.” Lutheran Quarterly, Concern, 1963), 297. XXIV, No. 1, Spring 2010: 82. 21. Eric H. Wahlstrom, “Lutheran Hjelm. Augustana and the Global Church

217 Before I bring this talk to a close, I 1999. George Lindbeck has been central would like with great sincerity to mention to the continuation of Augustana-style one additional ecumenist who came from “confessional ecumenism,” and the global the Augustana Lutheran Church. Indeed, church is richer for his work.22 he is more than an ecumenist; he has be- come one of America’s preeminent church Conclusion theologians. I speak, of course, of George Many of our forebears in the Augustana Lindbeck. Lindbeck was born in China, Lutheran Church would be surprised if the son of Augustana missionaries, and he they heard the contours of this story of was educated at Gustavus Adolphus and at Augustana and the “Global Church”— Yale University. Together with Hans Frei at surprised in disappointment, surprised Yale Divinity School he has become a kind in gratitude. The story is a human story, of “father” to a generation of theologians marked by insight and stubbornness, by from a variety of Christian traditions who impossible dreams and low expectations. are concerned about theology and the life But in the providence of God it is also of the church in “a postliberal age.” How- a story of the recognition, albeit slow at ever, here I single out George Lindbeck times and lacking in foresight, of a not- because of his ecumenical contributions. yet-finished search for communion in an Officially they began after Augustana ever more globalized yet continuously frag- had moved into the Lutheran Church in mented world. Church and unity; mission America. The LWF appointed him as one and world. I hope that running through of its official observers at the epoch-making Second Vatican Council, and he has never the catalog of names and events that have given up either his commitment to the been hurled at you there runs a thread of unity of the church or his involvement what God has done in the world through in the global ecumenical movement. Let the history of the Augustana Church. It is me simply point out three documents an imperfect history that now lives on in an from the international Lutheran-Roman equally imperfect ecclesial community, the Catholic Dialogue, published when Evangelical Lutheran Church in America. Professor Lindbeck was co-chair of that What kind of a globalized world lies dialogue: Ways to Community (1981), in front of us? Our fathers and mothers The Ministry in the Church(1982), and in Augustana would recognize so little, Facing Unity (1985). These have become but we need their history. Mark Noll, the milestones along the global journey that evangelical historian who now teaches at Lutherans and Roman Catholics are tak- ing together. They helped pave the way 22. Three of the published works of George Lindbeck should be noted: The for the Joint Declaration on the Doctrine Future of Roman Catholic Theology: Vatican of signed by representatives II, Catylist for Change (Philadelphia: Fortress of the Roman Catholic Church and by Press, 1970); The Nature of Doctrine: representatives of the LWF in Augsburg in Religion and Theology in a Postliberal Age (Philadelphia: Westminster Press, 1984); Church” in R. Newton Flew, ed., The and The Church in a Postliberal Age, James Nature of the Church: Papers Presented to J. Buckley, ed., (Grand Rapids: Eerdmans, the Theological Commission appointed by 2002). The three mentioned Lutheran- the Continuation Committee of the World Roman Catholic Dialogue reports were Conference on Faith and Order (New York: published in English by The Lutheran World Harper & Brothers, 1952), 264–273. Federation, Geneva. Hjelm. Augustana and the Global Church

218 Notre Dame has pressed the issue: God, the word that is proclaimed and …today—when active Christian ad- the eucharistic word. This belonging herence has become stronger in Africa equally concerns each individual and than in Europe, when the number of the church as the people of God. practicing Christians in China may be — By ecclesial identity we mean the belong- approaching the number in the United ing or participation of an individual or States, when live bodies in church are of a confessional church in the one, far more numerous in Kenya than in holy, catholic and apostolic church. Canada, when more believers worship — By confessional identity we mean be- together in church Sunday by Sunday longing to a confessional church that in Nagaland than in Norway, when comes from a specific cultural and India is now home to the world’s largest historical context, containing its own chapter of the Jesuit order, and when spiritual and doctrinal profile, which Catholic mass is being said in more distinguishes it from other churches. languages each Sunday in the United — By Christian conversion we mean the States than ever before in American response of faith to the call that comes history—with such realities defining the present situation, there is pressing to us from God through Christ. This need for new historical perspectives response takes place in a movement of that explore the new world situation.23 constant conversion. — By ecclesial conversion we mean the effort Throughout its history the church in all of required from the whole church and its manifestations has been in need, desper- from all the churches for them to be ate need, of conversion. In 1991, a group renewed and become more capable of of French Catholics and Protestants called fulfilling their mission in accordance Le Groupe des Dombes issued a challenge with the motto, ecclesia semper refor- to the divided churches: to recognize that manda [“the church must always be their identity is grounded in a continual reformed”]. conversion without which their unity — By confessional conversion we under- can never be realized. Our talk about the stand the ecumenical effort by which “global church” in Augustana history and a Christian confession cleanses and beyond has led straight to the matter of enriches its own inheritance with the unity. Le Groupe des Dombes has written aim of recovering full communion with about identity and conversion. Listen with other confessions.24 ears sensitive to the Augustana heritage: — By Christian identity we mean one’s Augustana has a good story and its telling belonging to Christ which is founded needs to continue. With its telling will on the gift of baptism and lived out come conversion and renewal—to God’s with a faith nourished by the word of mission to the world and to unity in a global church. So may it be. 23. Mark A. Noll, The New Shape of World Christianity: How American Experience 24. Groupe des Dombes, For the Reflects Global Faith (Downers Grove, Ill.: Conversion of the Churches trans. James Greig IVP Academic, 2009), 10. (Geneva: WCC Publications, 1993), 29. The Making of a Modern Seminary: Augustana Seminary in the 1930s

Gerald Christianson Professor Emeritus of Church History, Lutheran Theological Seminary at Gettysburg, Gettysburg, Pennsylvania

Winthrop Hudson concluded his brief owed much to a generation of scholars and history of American Protestantism in teachers that began in the early 1930s at 1961with the dramatic assertion that Augustana Theological Seminary. Lutheranism was in a position to become Many of us at the Gathering were a kind of weapon for a renewed students during this very period, which, Christianity in the modern age. Hudson with a touch of hyperbole, we might call argued that the Lutheran church was more “the Augustana renaissance,” and owe an insulated than Protestantism in general immeasurable debt to those who brought from “the theological erosion which so it about. This alone could serve as a ra- largely stripped other denominations of tionale for this essay. I am, however, a an awareness of their continuity with a medievalist whose primary professional historic Christian tradition” during what interests reside in a period long before the he called “the Methodist age.” Lutherans events in the 1930s. So, rather than pres- thus preserved essential assets that could ent new research, my hope is to offer the invigorate a renewed appreciation for this opportunity for several reflections which, tradition.1 to be candid, may seem more a personal If this is the case, then the Augustana exercise in making sense of our salad years. Synod’s role in building a bridge to a However, this, too, is a function of our genuine modernity that was both histori- Gathering. cally respectable and genuinely Lutheran G. Everett Arden interpreted the early ’30s at Augustana as a “thrust toward independence and freedom,” and, not sur- 1. Winthrop Hudson, American prisingly, set this period into the context Protestantism: History of American of the synod’s approaching centennial Civilization (Chicago: University of Chicago and the merger leading to the Lutheran Press, 1961), 33, 176. In the background to, 2 if not the direct source of, Hudson’s thesis Church in America. What is difficult to are the groundbreaking essays by Sidney Mead collected in The Lively Experiment: 2. G. Everett Arden, The School of The Shaping of Christianity in America(New the Prophets: The Background and History York: Wipf & Stock Publishers, 1963); see of Augustana Theological Seminary 1860- for example pp. 120–121, 187. Mark Noll, l960 (Rock Island: Augustana Theological “The Lutheran Difference,”First Things20 Seminary, 1960), ch. 6; and idem, Augustana (1992): 31–40, pursued this notion in much Heritage: A History of the Augustana greater detail in a lecture first delivered at Lutheran Church (Rock Island: Augustana Gettysburg Seminary. Book Concern, 1963), 283–297. Reading

Currents in Theology and Mission 39:3 (June 2012) Christianson. The Making of a Modern Seminary: Augustana Seminary in the 1930s

220 explain, even after nearly fifty years of time, and with few if any qualms, they further experience, is why the synod did embraced three fundamental principles not have the same debilitating theological of modernism: ecumenism, social justice, debates that roiled the Norwegians and and the historical-critical method. Midwestern Germans, as well as other Furthermore, the juxtaposition be- Protestants. Aside from the debate with tween these two sets of convictions did not the Mission Friends, Swedish Lutherans create the enervating conflict experienced were relatively free from the splintering elsewhere. On the contrary, the “new effects of doctrinal controversy. Was this outlook,” as Arden called it, remained only because they were immersed in the within a comfort that could satisfy pressing need to establish their institutions both tradition and innovation. And it did in the new world? this primarily because it drew inspiration In response to this intriguing ques- and support from a theology coming out tion, I want to suggest a perspective that of the University of Lund. stresses how the new faculty self-conscious- The events that generated this saga ly led both seminary and synod into its (or as they like to say these days, “the own version of modernity by engaging narrative”) of a modern seminary-in-the- in two apparently contradictory fronts at making are well-known to us both formally once. On the one hand they would not in Arden’s works and informally in the surrender, but retained and built upon, the realm of oral tradition. This is remarkable assets that Hudson thought Lutheranism in itself. Those of us who were students had “immediately at hand”: a confessional in the late 1950s already knew the story tradition, a surviving liturgical structure, even while the chief characters were still and a sense of community. At the same active. We participated in the act of myth- making in miniature, but this experience these works after forty-five years gives a should also keep us on our guard against new appreciation for their remarkable self-congratulation and chauvinism. achievement in control of detail, clarity Conrad Emil Lindberg, the keystone of style, and comprehension of treatment. figure of the previous generation, the See also his Four Northern Lights: Men who Shaped Scandinavian Churches seminary’s dean and dominant figure (Minneapolis: Augsburg Publishing House, since his appointment in 1890, died on 1964). As illustration of the connectedness August 1, 1930. For forty years, he re- in the Augustana tradition that is a sub- mained the articulate advocate of Lutheran theme of this essay, Arden fortuitously Orthodoxy.3 For all of its strengths, this became a colleague during what was to be post-Reformation kind of scholasticism his last teaching post, visiting professor of sought to express the gospel in epigraphic church history at Gettysburg Seminary, sentences with the conviction that the before his untimely death in June, 1978. See precise statement of pure doctrine was the Gerald Christianson, “Light in the Forest: primary task of theology. I vividly recall A Tribute to G. Everett Arden,” Augustana Heritage Newsletter I (2000): 10–12. All looking into Lindberg’s Dogmatics for the this aside, however, the definitive work on first time and thinking how ironic that the Synod is now Maria E. Erling and Mark the dynamic, explosive message of Luther, A. Granquist, The Augustana Story: Shaping the vehement opponent of Aristotle in Lutheran Identity in North America (Minneapolis: Augsburg Fortress Publishers, 3. Arden, School of the Prophets, 231; 2008). See the review by Byron Swanson, idem, Augustana Heritage, 283–284. Dialog 50 (2011): 97–99. Christianson. The Making of a Modern Seminary: Augustana Seminary in the 1930s

221 theology, had been forced into scholastic pointment, however, proved to be the categories.4 But this is not altogether key to resolving both sides of the crisis. fair. The goal of Lindberg’s work was to Conrad Bergendoff was called from Salem provide clarity and comprehensiveness to Lutheran Church in Chicago to replace the Christian message. Nevertheless, it Lindberg as dean.8 Bergendoff was known also led him to resist some of the major as then, and remained for many years, challenges of the time, including the new the champion of joining a seminary to a biblical-historical criticism.5 major institution of learning. The school Arden himself was a student during he had in mind in those days, however, the turbulent times following Lindberg’s was not the University of Chicago, but death, and one can hardly imagine him Augustana College. For the moment, as an uncommitted bystander. So he must in any case, the new dean had helped to be reporting first-hand when he relates stabilize the question of location, and a that under considerable pressure from new age in Augustana’s history quickly the student body, as well as the Board of took shape. Together with Bergendoff Directors, the remainder of the faculty himself as Professor of Systematic Theol- began to come apart. By the end of the ogy, the three key appointments were A. next school year, 1931, four members D. Mattson, from Augustana College, as had been relieved and accepted calls to Professor of Christian Ethics and Sociol- ogy; Eric Wahlstrom of Warren, Oregon, congregations, leaving only the church as Professor of Greek and New Testament historian, Adolf Hult and the teacher of Exegesis; and Carl Anderson of Altona, preaching, S. J. Sebelius.6 Illinois, as Professor of Hebrew and Old Apart from the challenge of simply Testament Exegesis.9 surviving during its earliest years, this may Despite student complaints that have been the seminary’s greatest crisis members of the old guard were not aca- because it now faced a double dilemma: demic scholars, only the dean among the to the internal challenge of faculty replace- new arrivals had a Ph.D., what Bergendoff ment was added an external challenge and the Board were counting on was that concerning location. In 1933, the synod “the great influx” would bring a new spirit assembly defeated a recommendation for to the campus. Students felt the impact the seminary’s removal to Chicago by only of this new spirit in a very short time and fifteen votes—and this in the midst of a on almost every level. Extensive readings, great depression.7 rigorous preparations, and heavy written To make the situation even more assignments became the norm. Wahlstrom difficult, university-trained scholars recommended works by Rudolph Bult- were hardly in abundance. The first ap- mann and discussed a seemingly endless stream of fresh ideas from contemporary 4. Conrad Emil Lindberg, Christian Swedish theology.10 Bergendoff required Dogmatics and Notes on the History of Dogma, trans. C. E. Hoffsten (Rock Island: 8. Arden, Augustana Heritage, 284. Augustana Book Concern, 1922). 9. Arden, School of the Prophets, 231; 5. Arden, Augustana Heritage, 249–251. idem, Augustana Heritage, 284-285. 6. Arden, School of the Prophets, 231; 10. I inserted the phrase “an animated idem, Augustana Heritage, 284. Wahlstrom” at this point in the original 7. Arden, School of the Prophets, presentation, but Albert Ahlstrom, my 228–230. influential friend from seminary days, Christianson. The Making of a Modern Seminary: Augustana Seminary in the 1930s

222 his students to produce abstracts of the foreign missions, publications, education early ; Mattson urged them and lay leadership that were shared by other to get involved in the world; and—perhaps Protestants, the specific contributions of the epitome of the new ethos—Anderson the faculty in the ’30s linked them with assigned the infamous Old Testament three of the movements that stood at the Outline. It quickly became apparent that forefront of early twentieth-century intel- whatever their pedigrees, the new faculty lectual culture. The remarkable fact is that were widely read and critically attuned to this small, provincial faculty embraced new trends of thought.11 all three. Only a fourth escaped their no- As if this were not enough commo- tice, the liturgical renewal movement (in tion, Bergendoff and his colleagues began distinction to the Oxford movement),13 another adventure just a few months although they were committed to gospel later, in 1934. They introduced a year of preaching and, with the exception of A. internship into the curriculum, extending D. Mattson (“I have never seen a unicorn a student’s residency from three to four in Rock Island”),14 endorsed the Service years. It was one of the first such programs Book and Hymnal. in North America,12 but a risky one because First, Augustana strove for an “ecu- the nation was in the midst of a depres- menical confessionalism” that fostered a sion. Moreover, it belied the expectation sense of hospitality toward other Christians that the new scholars would stress study because it grasped a vision of something at the expense of parish experience. larger than itself.15 As a consequence, The decision is not altogether surpris- Augustana became a partner that was ing, however, if we see the new appoint- frequently invited to the dance, not only ments as parish pastors as well as scholars. For example, when Bergendoff was a young 13. On the distinction between the man, he had accompanied Archbishop two movements, see Gerald Christianson, Nathan Söderblom on his church visita- “Space and Spirituality,” in Spirituality: tions, and in the light of his convictions Toward a 21st Century Perspective, ed. Kirsi about a university setting for professional Stjerna (Minneapolis: Lutheran University education, the model of medical schools Press, 2004), 80–96. that required students to spend significant 14. Mattson was referring to the time in internships and residencies could ancient Collect included in the new Service hardly have escaped his attention. Book and Hymnal, “Save us from the horns Such, in bare outline, are the major of the unicorn.” Quick-witted students events in those days of ferment and creativ- corrected the situation by presenting him ity. I now wish to offer some appreciative a goat with a plunger strapped to its head. observations on the major contributions of In hindsight, however, Mattson had put his the Augustana renaissance to Lutheranism finger on a weakness in the Red Book. Aside from its many good qualities, it was largely and beyond. outdated in language, perhaps even outlook. Aside from vigorous programs in 15. Arden, Augustana Heritage, 269–270; and in general Karl Mattson, wondered out loud if this was not an “The Theology of the Augustana Lutheran oxymoron. Church,” in Centennial Essays: Augustana Lutheran Church, 1860-1960, eds. Emmer 11. Arden, School of the Prophets, Engberg, Conrad Bergendoff, and Edgar 232–233. Carlson (Rock Island: Augustana Book 12. Ibid., 233–234. Concern, 1960), 28–50. Christianson. The Making of a Modern Seminary: Augustana Seminary in the 1930s

223 in the formation of the Lutheran Church A third contribution calls for more in America, but also in The Lutheran comment, especially from a grateful his- World Federation and the World Council torian, because it serves as a key to under- of Churches. standing the phenomenon of Augustana Second, Augustana continued a com- Seminary in the 1930s: The emergence mitment to social service, but adapted and triumph of modern critical methods and enhanced this commitment to meet applied to the history of the church and in twentieth-century needs for social justice particular to its founding document, the that stood out among other Protestants. Bible. For a large part of Protestantism, In earlier days Augustana followed the including a number of Lutherans, this encouragement of William Alfred Pas- could be a painful and divisive task, and savant16 but now drew inspiration from one that for many has yet to be resolved. the theological “school” at the University Even before the entry of the new breed of Lund in Sweden. It also incorporated into their posts at Augustana, Gettysburg the efforts of a remarkable body of lay Seminary had passed through the crisis women who were part of a mass move- beginning in 1926 with the appointment ment, one of the largest in the American of Raymond Stamm, a young scholar with 17 experience. It also discovered a spokes- a Ph.D. in New Testament but no parish man in A. D. Mattson. Although not all experience. Charged by some as radical, would follow the indomitable professor as if not heretical, Gettysburg Seminary he stood in picket lines with members of nevertheless persevered and flourished,19 the labor movement, the synod’s pursuit as did Wahlstrom and Augustana. of justice became evident in the formation There are differences between the and support of trendsetting social service 18 two stories, however. To begin with, the agencies. new approach at Augustana did not come completely unannounced but fit into a 16. Arden, Augustana Heritage, 115–118. For the European background, see long-standing pattern established by synod Gerald Christianson, “Lutherans Face the president T. N. Hasselquist who had care- Industrial Revolution: Awakening, Social fully steered a course between doctrinal lax- Justice, and Diakonia,” Seminary Ridge ity and the Missouri Synod. Years later the Review 7 (2005): 18–31; and idem, “J.H. new approach gained support from a small Wichern and the Rise of the Lutheran Social but articulate group of pastor-scholars such Institution,” Lutheran Quarterly 19 (1967): 357–370. America (Minneapolis: Fortress Press, 1989). 17. Arden, Augustana Heritage, 19. Abdel Ross Wentz, Gettysburg 211–217. Theological Seminary, vol. l: History, 1826- 18. Ibid., 360–362. See, more 1965 (Harrisburg: United Lutheran recently, Bernard Erling, “Erik Norelius,” Publication House, 1964), 295, 430–432; Augustana Heritage Newsletter 3 (2004): Roger Gobbel, On the Glorious Hill: A Short 13–26. Norelius was instrumental not only History in Word and Picture of the Lutheran in founding Gustavus Adolphus College, Theological Seminary at Gettysburg, with but also the Vasa Children’s Home, which Donald Matthews and Elaine Matthews marked the beginning of organized social (Gettysburg: Lutheran Theological Seminary services in the Augustana Synod. See also at Gettysburg, 1976; enlarged ed., 1990), Christa Klein, with Christian von Dehsen, 38–39; Gerald Christianson, “Saints, Politics and Policy: The Genesis and Theology Scholars, and Seminarians,” Seminary Ridge of Social Statements in the Lutheran Church in Review 8 (2005): 5–14. Christianson. The Making of a Modern Seminary: Augustana Seminary in the 1930s

224 as Claus Wendell and C. J. Sodergren.20 How the seminary could avoid the However, a stream became a flood when conflicts and divisiveness over these issues Bergendoff, Wahlstrom, Mattson, and a that plagued many other denominations newer colleague, Hjalmar Johnson, who brings us to the central question of this had taught at Gustavus Adolphus and essay. Three factors stand out: the inter- Augustana Colleges, produced a steady nal needs of early Swedish Lutherans in flow of publications. These appeared inThe America to get themselves organized; the Lutheran Companion and The Lutheran tendency of immigrants to hold onto the Quarterly,21 as well as in their own books. accustomed ways of the mother country; Together they defended the relevance of and the powerful effect of modernist biblical-historical criticism to the gospel winds that came blowing out of Sweden and the relevance of Lutheranism to ecu- when the clouds of isolation began to lift. menism and modern society. While the first factor is a commonplace, Each had a different emphasis, but all the juxtaposition of the second and third agreed that one does not have to pledge must be added if we are to explain why allegiance to any of several propositions the new trends did not cause disruption, regarding verbal inspiration in order to but became the accepted norm. commit oneself wholeheartedly to the affir- First, the Augustana Synod’s inter- mation that the Bible proclaims the gospel nal needs must be noted. The general of the living God who redeems humanity scholarly consensus, of which Arden was through the death and resurrection of his already aware, remains fairly consistent.23 Son. In fact, such propositions are not so Scandinavian Lutherans were among the much wrong as that they miss, or obscure, more recent European immigrants and the point of the biblical message.22 arrived long after the first generation of German Lutherans who were organized by 20. Arden, Augustana Heritage, 151– Henry Melchior Muhlenberg. Scandina- 152, 249–251, 285–289. vians came in large numbers, almost two 21. Ibid., 289–297, with full million of them, only in the thirty-five bibliography. years before the First World War.24 Arden 22. Conrad Bergendoff,Christ as notes that in 1860 the Swedish section of Authority (Rock Island: Augustana Book the Augustana Synod counted seventeen Concern, 1947); idem, The One Holy pastors and thirty-six congregations with Catholic Apostolic Church (Rock Island: a total membership of 3,747, but a half Augustana Book Concern, 1954); A. D. century later it had grown to 625 pastors Mattson, Christian Ethics (Rock Island: who served 1,124 congregations with a Augustana Book Concern, 1947); idem, 25 Christian Social Consciousness (Rock Island: membership of 166,983. Augustana Book Concern, 1953); Eric Understandably, the task of this first Wahlstrom, My Father Worketh Hitherto: generation was integration and consolida- A Brief Outline of Christianity’s Expansion tion. They felt a strong need to accommo- (Rock Island: Augustana Book Concern, date the ever-new waves of immigrants, 1945); idem, The Church and the Means and although Swedes in general were of Grace (Rock Island: Augustana Book Concern, 1949); idem, The New Life 23. Arden, Augustana Heritage, 44–74, in Christ (Philadelphia: Muhlenberg 231–251; and note l above. Press, 1950); idem, The God Who Redeems: Perspectives in Biblical Theology 24. Noll, First Things20:32. (Philadelphia: Muhlenberg Press, 1962). 25. Arden, Augustana Heritage, 228. Christianson. The Making of a Modern Seminary: Augustana Seminary in the 1930s

225 among the quickest of immigrant groups In any event, with more pressing to learn English, the synod hesitated. Like needs to attend to, these late arrivals in other arrivals in the new land, they main- the new world entered upon what Mark tained a strong commitment to old world Noll calls “a desert sojourn.” Neverthe- values.26 This is not to say that the Swedes less, this sojourn also brought benefits were completely isolated in these pioneer- because Swedish Lutheranism escaped ing times. Their newspapers showed that the acrimonious effects of the modernist/ they were aware of the issues around fundamentalist controversy that swept them, especially those directly related to over other Protestants in the first decades their identity.27 In their circumstances, it of the twentieth century. When the synod is not surprising that the synod’s forebears came out of its sojourn sometime after the took a cautious attitude toward the “New First World War, it seemed probable that Lutherans” associated with the founder “something distinctively Lutheran would and president of Gettysburg Seminary, survive into the twentieth century.”31 Samuel Simon Schmucker, the author Concentration on internal matters of of the Fraternal Appeal to the American organization and immigrant assimilation is Churches of 1838 and co-author of the the first factor in the historical context, but anonymous Definite Synodical Platform two other, contrasting factors contributed of 1855.28 The Augustana Swedes helped directly to the success of a small but gifted to precipitate the split in the General band of faculty members in the emergence Synod and in 1860 joined the General of Augustana as a modern seminary in the Council.29 So we are left to speculate, had 1930s. On the one hand, as large scale these issues involving the synod’s identity immigration ceased and consolidation not intervened, whether they would have continued apace, the church was now empathized with Schmucker’s social exposed to intense discussion over how concerns, especially his vocal anti-slavery much assimilation was necessary and stance that may have doomed his cause proper in order for old world values to before it started.30 survive in the new world. On the other hand, the decisive 26. Ibid., 238–249. contribution to this process was the con- 27. I owe this information to Maria nection between the faculty’s commit- Erling. ments—defend the new methodology and 28. Noll, First Things20:32–35; Arden, yet affirm the best of the tradition—with Augustana Heritage, 51–58. a sizable body of works originating from 29. Ibid., 72–74; 143–159. the University of Lund. The “Lundensian 30. This is the provocative thesis School” provided a safe haven in the of Paul Kuenning, The Rise and Fall of gathering storm for those who wished American Lutheran Pietism: The Rejection of to adopt the new ideas and still feel a an Activist Heritage (Macon, Ga.: Mercer sense of comfort about old world values University Press, 1988). See the reviews by and faithfulness to the past. Wahlstrom Frederick K. Wentz, “Schmucker, Social became the champion of this effort, not Policy, and America’s Lutherans: A Book only through his own books but through Review Essay,” Lutheran Theological Seminary 32 Bulletin 69 (1989): 3–15; and Annabelle his translations of key works. Wenzke, “Pietism, Confessionalism, and Social Reform: A Book Review Essay,” ibid., 31. Noll, First Things20:36. 16–23. 32. Wahlstrom almost single-handedly Christianson. The Making of a Modern Seminary: Augustana Seminary in the 1930s

226 The authors of these works all made Einar Billing became the pioneer of their mark in a short span between 1929 this Luther renaissance in Sweden as early and 1932: Ragnar Bring with his book as 1900.37 Rather than build an ordered on dualism in Luther (1929),33 Gustav taxonomy of Luther’s ideas in which all Aulén with Christus Victor (1931),34 appeared to have relatively equal value, and Anders Nygren with Agape and Eros Billing set out to recapture the dynamic (1932).35 These Lundensians intended to person of faith. For this purpose he in- be both modern/scientific and faithful to troduced the notion of “motif research” scripture. However, they could not have which, in opposition to Lutheran ortho- accomplished these goals had they not doxy, seeks to determine core ideas or been rooted in a new appreciation of the recurrent themes within the whole body historical Luther that began in Germany of Luther’s faith and experience. As Billing himself noted, Luther’s thought was not with Karl Holl at the start of the twentieth like pearls neatly arranged on a necklace, century.36 but rather like the petals of a flower, an brought the seminal works of Gustav Aulén organic whole. People were invited to to the attention of American readers as well meet the human Luther rather than read as Augustana pastors. See the notes below. abstracts of Luther’s thought.38 Conrad 33. Ragnar Bring published his Bergendoff reflected this scholarship in Dualismen hos Luther in 1929, but is best 1928 when he published Olavus Petri, his known in English for his Commentary study of Sweden’s premier reformer and on Galatians, trans. Eric Wahlstrom Luther’s early student,39 and in so doing (Philadelphia: Muhlenberg Press, 1961). Bring was a warm-hearted teacher who Reformation, trans. Karl Hertz et al. (New befriended young graduate students York: World Publishing Co., 1959). when, in his retirement, he spent a year in 37. Billing’s Luthers lära om staten residence at the University of Chicago in the i dess samband med hans reformatoriska mid-1960s. grundtankar och med tidigare kyrkliga läror 34. Gustaf Aulén, Christus Victor: An akademisk afhandling appeared at Uppsala in Historical Study of the Three Main Types of 1900, but he is better known in this country the Idea of Atonement, trans. A. G. Hebert for Our Calling, trans. Conrad Bergendoff (London: Wipf & Stock Publishers, 1945; (Rock Island: Augustana Book Concern, first published 1931); idem, 1947; reprinted Philadelphia: Muhlenberg and Sacrifice, trans. Eric Wahlstrom, Press, 1964). See also Gustaf Wingren, (Philadelphia: Muhlenberg Press, 1958); An Exodus Theology: Einar Billing and the idem, The Faith of the Christian Church, Development of Modern Swedish Theology, trans. From the 5th Swedish edition by trans. Eric Wahlstrom (Philadelphia: Fortress Eric Wahlstrom and G. Everett Arden Press, 1969). (Philadelphia: Muhlenberg Press, 1960); 38. For a summary of these idem, Reformation and , trans. developments see G. Everett Arden, Eric Wahlstrom (Philadelphia: Muhlenberg “Swedish Theology: II. Leading Swedish Press, 1961). Theologians of the 20th Century” inThe 35. Anders Nygren, Agape and Eros: A Encyclopedia of the Lutheran Church, ed. Study of the Christian Idea of Love, trans. A. Julius Bodensieck, 3 vols. (Philadelphia: G. Hebert (London: Society for Promoting Fortress Press, 1965), 3: 2309–2311. Christian Knowledge, 1932). 39. Conrad Bergendoff,Olavus Petri 36. His best-known work in English and the Ecclesiastical Transformation in is Karl Holl, The Cultural Significance of the Sweden, 1521-1551: A Study in the Swedish Christianson. The Making of a Modern Seminary: Augustana Seminary in the 1930s

227 set the stage for the later burst of studies but faithfulness of heart to a personal and translations at Augustana. Savior who is yet cosmic Lord and who The Lundensians had already made draws his church ever onward toward a the Luther renaissance their own and promised goal. Such a joining of piety on this basis began to articulate new ap- and intellect in Sweden contrasted both proaches to exegesis, history, and system- with Germany where radical forms of atic theology that were both rigorous in the the Enlightenment caused considerable methods of modernity and yet respectful intellectual upheaval in the church and of the tradition. Although called a school some corners of Scandinavia where Pietism of theology, it is not at all fanciful to say turned anti-intellectual.41 that their methodology, even in systematic Within this creative tension between theology, was essentially historical and piety and learning, spirit and intellect, the that their most important insight was that new breed at Augustana discovered the revelation, like the incarnation itself, is task of the Christian scholar as a model rooted in history.40 for twentieth-century American Luther- Behind the creative work of the Lun- anism. The goal of this task was to retain densian School and its appropriation of a healthy respect for the whole sweep of the new Luther research was the heritage Christian history, “warts and all,” and the of Pietist spirituality, a spirituality that, in canons of historical criticism, while at the some of its manifestations, could reach out same time reaffirming Luther’s emphasis to historical-scientific methods and new on the gospel as a gracious act of God who justifies by faith. ideas because the “one thing necessary” Yet Augustana Seminary could survive was not a set of abstract propositions, the crisis of historical criticism not just nor a form of ecclesiastical government, because the new dean and his colleagues Reformation (reprinted Philadelphia: Fortress had grasped Luther’s understanding of Press, 1965). See Gerald Christianson, scripture as God’s word of grace. It survived “What Happened in Sweden,” Una Sancta, also because hesitant pastors and critics of XXII, 4 (1965): 69–73, a review article on the new ideas about biblical interpretation the occasion of the re-publication of this might have caused a much greater uproar seminal work by Fortress Press. had they suspected that these ideas came 40. Their goals and methodology only from purportedly liberal institu- reflected the principles of historicism, tions like Yale Divinity School where A. articulated by the great nineteenth- D. Mattson and Hjalmar Johnson had century historian, Leopold von Ranke. studied. But what could they say when See the three major interpretations of the spokesmen like Wahlstrom pointed to Lundensian School: Nels F. S. Ferré, Swedish Sweden itself for support? In short, the Contributions to Modern Theology, with Special Reference to Lundensian Thought, with new outlook provided a comfort zone that a new chapter, “Developments in Swedish could embrace both old and new. Theology, 1939-66,” by William Johnson It was thus no coincidence that all (New York: Harper & Row Publishers, the creative ferment at Augustana in the 1967); Edgar Carlson, The Reinterpretation of Luther (Philadelphia: Muhlenberg Press, 41. For the continental background 1948); and Gustaf Wingren, Theology in see the Introduction to David Crowner and Conflict: Nygren, Barth, Bultmann, trans. Gerald Christianson, The Spirituality of the Eric Wahlstrom (Philadelphia: Oliver and German Awakening, in “Classics of Western Boyd, 1958). Spirituality” (New York: Paulist Press, 2003). Christianson. The Making of a Modern Seminary: Augustana Seminary in the 1930s

228 1930s occurred at exactly the moment the Second World War applies especially when the Lundensians were becoming to Augustana.45 One could, for example, known in North America and were mak- cite its contribution to twentieth-century ing a greater impact than scholars from historical-theological studies as an illus- other Scandinavian nations, rivaling even tration of his tongue-in-cheek assertion their more famous and more controver- “that some secret elixir devised to develop sial counterparts in Germany. Few other special muscles for historical scholarship is Lutherans, including the Norwegians and regularly dispensed to young Lutherans.”46 the Missouri Synod, had this resource. Three of the notable interpreters of the Some Lutheran scholars maintain Christian tradition in the years following that Lutherans, having gone through their the new breed at the seminary were sons desert sojourn, escaped the erosion of Prot- of Augustana: Edgar Carlson, Sydney estantism in the nineteenth century only to Ahlstrom, and George Lindbeck who are adopt a more pallid version in the second widely recognized for their work, respec- half of the twentieth. As evidence they of- tively, on Swedish, North American, and fer the tepid response to the Evangelical ecumenical theology. Lutheran Church in America.42 However, As further evidence for the influence other historians outside the denomination of those singular years that witnessed the such as Winthrop Hudson and Mark Noll making of a modern seminary at Augus- assert that Lutherans “have much to offer tana in the 1930s, one might also submit to the wider American community,” pro- the longevity of the Augustana Heritage vided they remain true to their tradition, Association and the vivacity of its regular especially the benefits of being rooted in Gatherings. Most of all, one can point the past, the consciousness that history to a generation or more of pastors and is important to the faith, and that “the lay leaders who, unselfconsciously and communion of saints exists over time as without particular fanfare, have sensed well as out in space.”43 the potential role of Lutheranism in an To meet the challenge of remaining evangelical and ecumenical Christianity faithful to central affirmations of the Ref- that still has much to say to the twenty- ormation, Lutherans possess Confessions first century. that embrace the Christian tradition and offer a key, justification by faith, to inter- pret this tradition. They celebrate a liturgy End Note that puts them in touch with the past. I am grateful for the encouragement, sug- Furthermore, instead of private agendas gestions, and correctives offered by my dictating public policy, their doctrine of colleague Maria Erling and the technical the two kingdoms asserts that “a different assistance of Ann Dentry. set of axioms might be appropriate for public life than for private life.”44 Noll’s observation that Lutherans experienced “a kind of coming out” after

42. See Klein, Politics and Policy, note 18 above. 45. Ibid., 34. 43. Noll, First Things20:36–37. 46. Ibid., 31. 44. Ibid., 37–38. What America Wanted and Swedish American Youth

Maria Erling Professor of Modern Church History and Global Missions, Lutheran Theological Seminary at Gettysburg, Gettysburg, Pennsylvania

When Mark Granquist and I were working realized that young people needed to learn on the history of the Augustana Synod, we something about the history of their church divided up the work according to our areas and culture. The leaders believed that of interest and experience. I had spent time without any knowledge of history it would in Sweden researching immigrant language be impossible for the young people to feel and letter writing, and so the early part of any pride in their family, their church, or the history was something I was very eager their associations. Also, since they were an to work on, but then we had to divide up immigrant people trying to assimilate into the later period according to other criteria. American society, they had to compensate When we decided that I should research for the negative stereotypes that adhered Augustana’s youth work I did not realize to immigrants. They did not want to lose at the time how formative this assignment their young people. Thus it was a matter would be, and how it would tie so many of survival to take young people seriously. elements of the Augustana story together. The kind of history that Augustana So, I am very happy to make an argument taught its young people is not the kind about how important it was, and still is, for of history we would tell today. Magnifi- a church to take young people seriously. cent glorification of Gustavus Adolphus, One thing I learned in studying this Carl the 12th, Martin Luther, George work with youth and young adults was that Washington, and other heroes filled the every early initiative of the pioneer lead- pages of Ungdomsvännen, the precursor ers involved a serious attempt to provide to Youth’s Companion, which later became leadership training for young Augustana The Lutheran Companion. The evolution people. Through building congregational of the youth magazine into the church schools, educating pastors, and finally magazine is also instructive, since it shows through colleges and youth conferences, that the youth culture became the church’s Augustana’s leaders were working constantly culture. Even Korsbaneret started out as a with young people. The records that we have youth journal! of speeches and sermons, young people’s In this essay I want to draw atten- magazines, and planning documents for tion to something else, which at first youth conferences show that youth were on glance might seem to be a very different the center stage. Augustana’s leaders knew approach. Instead of magnifying the won- that if they did not teach the youth to honor derful accomplishments of past heroes, their heritage, to be proud of being Swedish, which was the style of history writing Lutheran, and American, the synod would familiar one hundred years ago, I will do not have a future. And to do this, leaders a more critical assessment of a dynamic

Currents in Theology and Mission 39:3 (June 2012) Erling. What America Wanted and Swedish American Youth

230 that affected all Swedish immigrant com- nostalgia is a very important element, but munities in America. I will try to unpack I also detect another impulse even more some of the unspoken assumptions of the life-giving. We are extending our memories surrounding culture, especially the com- to learn more about the past rather than petition among different ethnic groups just to capture a feeling. We are arguing over social prestige and place in American about the nature of our legacy and con- society. Swedish immigrants came out tinuing to shape a collective response to pretty well in this competition, mostly American society. The Augustana heritage for superficial reasons—they looked like is still evolving and showing some life and the kind of people who would fit in well energy to adapt to new challenges. with American society. Blond hair and First I will look at the early stages of blue eyes are still attractive to Americans. Swedish immigration and the American Thus Swedish Protestant immigrants had welcome, then at the role of Swedish Amer- a relatively easy path toward acceptance. ican colleges like Bethany in shaping the They also could maintain elements of their contours of a Swedish American leadership distinctive heritage more easily in America corps, and finally at the development of a than some other immigrant groups were denominational youth ministry, where the able to do. I have found that looking at heritage of Augustana—with its familiar Augustana’s heritage through the perspec- intergenerational network—became less tive of America’s ongoing story of continual visible, but actually more crucial, since it absorption of immigrant groups can be a provided the informal structure that made way that we can continue to draw on our the programs succeed. heritage to help us become more deeply committed to the task of building up our Model immigrants society for all people. Swedish immigrants who came to America This account will also have a youth fo- in the second half of the nineteenth cen- cus, but a more critical one. I will examine tury followed several well-worn paths. some of the ways that Swedish Americans Many followed earlier rural migrants were influenced by the values and politics from Norway and came to farmland in of American society. Assimilation can hap- the Midwest. Later migrants, experienced pen on an individual level—a person leaves with industrialization, found jobs in grow- behind any trace of a heritage and just ing mill towns and cities of the United tries to blend into the broader American States. While they were choosing a place society—or it can happen on a collective to work, the cultural and political leaders level through churches, societies, and in these cities also played a role. American private associations. Augustana’s heritage Protestants in particular sought ways to was not only a church heritage, but also a influence the types of immigrants that vehicle for Swedish immigrants to fashion would settle in their towns. They wanted a new, Lutheran, or Protestant identity and a certain type of immigrant so that they ministry in a very new environment. The could advance their own political, reli- reason the Augustana heritage continues gious, and cultural ideals. After the Civil today is that the attempt to fashion an War, they were concerned that too many Augustana Lutheran collective identity Roman Catholics were coming to the in America was so successful that it is United States. So American Protestant still serving an important purpose. When home mission societies directed their we come together in biennial gatherings, efforts to the newly-growing immigrant Erling. What America Wanted and Swedish American Youth

231 communities, while city councils enacted churches, where the many anniversaries, laws to restrict tavern keeping and limit building dedications, and graduation leisure time. American employers began ceremonies gathered the people. It is to selectively recruit new employees to important to listen in on those occasions fashion a workforce that was compliant, to learn what the immigrants heard, but hard-working, and devout. we must also be aware that these religious Even modest efforts could have sig- gatherings made the immigrants visible nificant effects on the pattern of migration, also to the watching Americans who won- for the chain of events following successful dered what to make of these new foreign migration by a group of individuals was workers. that others followed and created a settle- ment. Another effect of active recruitment From “A City on a Hill” by interested American employers or state to “A People Wonderfully officials did not leave obvious immediate Made” traces on American society, but may have In New England, where a Puritan ethos still had a more lasting effect on the people evoked strong nostalgia from increasingly who were subjected to it. Americans beleaguered factory owners and establish- who worked to entice people of Nordic ment figures, newly arriving Swedish im- descent into coming to their businesses or migrants received increasingly favorable communities were motivated to do so by attention. This began with the recruiting their interest in promoting the settlement trips of Maine’s William Widgery Thomas, of immigrants with desirable “racial” and who served as President Lincoln’s envoy in religious qualities. This explicit motivation Stockholm during the Civil War and who was not well hidden; Swedes and other later returned to Sweden to entice Swedish Scandinavian immigrants were well aware settlers to come to the far northern reaches that they were seen as desirable settlers, and of his home state. Established leaders in this favorable context affected the way that New England’s Congregational, Baptist, they themselves assessed the contribution Episcopal, and Methodist churches raised they would make to the newly evolving money for church buildings, preacher population of the United States. One of salaries, and Sunday school work all on the most immediate effects of being per- behalf of what they felt was a favored ceived as desirable because of their Nordic population of fair-haired, blue-eyed, features and their Protestant faith was that hard-working Protestants. In Worcester, immigrant leaders—preachers, college Massachusetts, the political ascendancy of presidents, and politicians—drew on their Swedish immigrants was achieved when desirable features, and emphasized them Pehr Gustaf Holmes became the city’s first when they began to tell their own story Swedish American mayor. A first step in to the rising generation of young Swedish his assimilation into the establishment was Americans. becoming a Congregationalist, which in Church groups actively led the process fact was another name for being a Mission of assimilation into American society. Friend, or a member of the Evangelical Swedish Americans formed other societies Covenant church. For Americans, these not connected to religious purposes, but Swedish debates over religion were confus- especially when the Swedish language ing. It was easier to just think that Swedish was no longer used, the work of creating immigrants were new pilgrims, and it was a Swedish-American identity fell to the not hard for the immigrants to go along, Erling. What America Wanted and Swedish American Youth

232 naming their churches Pilgrim Covenant historian in many directions, and defies Church, and so on, and affiliating with simplification. Even though we live at the Congregationalist Association. the far reaches of a long process, it can be This favorable churchly and political extremely valuable for us to look at the alliance characterized encounters between beginning stages of this encounter between Swedes and Americans in the Northeast, the “established” American society and the as they together worked on promot- Swedish immigrant community, because ing temperance, Sabbath-keeping, and this process of assimilation to a functional congregational life within urban and American identity is ongoing for many industrial immigrant neighborhoods. In new immigrant groups today. We who comparison to the Irish and other newly benefitted from the wise and shrewd, as arrived radicals, like the Finn or Czech well as prudent and plucky, advances of our workers, Swedes appeared again and again forebears, stand in a new position today as the favored immigrant group in the in relationship to newer communities of city. What the collective presence of pious immigrants from Africa, South America, Swedish immigrants said to their American and Asia. Knowing our heritage better will neighbors was that these immigrants, as make us better fellow citizens and people opposed to their Catholic neighbors, of faith. stood for traditional Protestant values Those who know something about and would as a community defend and Swedish American identity in the United advance these American ideals. For public States realize that there are many regional consumption, and in the English-speaking differences in the process of assimilation press, the many disagreements and diverse into an American identity. The Swedish- views present within the Swedish immi- American heritage that we celebrate grant community were almost invisible. was shaped by many diverse impulses, One would hardly know there were any including many varieties of religious Lutherans around. striving. It would be difficult to draw This New England episode happened any conclusions about the construction in a favorable and hospitable Protestant of a Swedish-American identity and its culture. The anecdotes I cite here have to racial dimensions by looking only at do mostly with the experience of Swedish this isolated New England example. A revivalists, who later formed the Mission Midwestern small town perspective or the Covenant denomination. Immigrant important pluralistic and experimental young people in the Midwest, who grew environment of the Western states can up in rural communities or in much significantly add to our understanding of larger Swedish-dominated immigrant how, in the Augustana Synod, it became neighborhoods, certainly did not have the possible for Swedish immigrants in such same degree of contact and influence on far-flung and diverse places to develop a American opinion. In Minneapolis, the full national, Swedish-American, religious range of Swedish leisure-time behavior was and cultural identity. evident in the naming of Snus Boulevard. There are other examples to which I No such slang evolved in New England, will briefly point in order to show that the where every Swede could enjoy a reputa- self-conscious exploration of cultural tran- tion for hard-working industrious piety. sition, of the relationship between Swedish The raw material for the development religion and culture—even the physical, of a Swedish American identity sends a or racial dimensions of culture—and the Erling. What America Wanted and Swedish American Youth

233 American context in which this should a warm friendship right away, but von be expressed, was also explored in other, Scheele put the immigrants on speaking Midwestern settings, and particularly by terms with the church at home. The tour Lutheran Swedes. also provided an occasion for this Swedish Occasions for extended, public reflec- visitor to observe the “coming of age” of tion on Swedishness in America occurred Swedish-Americans. when immigrant leaders felt it necessary to At Bethany College in Lindsborg, define and express a common understand- Kansas, the 1893 commencement exercises ing of being Swedish in America, as the demonstrated to von Scheele that the second generation of Swedish-Americans Nordic spirit could still exert its influence came of age. Still largely Swedish-speaking, on the coming generation: How good and these young Americans lived in a new, bi- beautiful that our Nordic spirit can yet lingual and bi-cultural world. It was not be preserved as their descendants use the necessary for Swedish-American leaders to Swedish language; but also how necessary teach Swedish youth how to be American, for them to completely master the tongue for the surrounding culture was doing that of their new fatherland, so that this spirit adequately enough. The pastors and teach- may infuse itself into life in this country ers at Swedish American colleges did feel, as well, and that this spirit may not be however, the necessity of teaching youth completely overrun and overpowered by how to be Swedish. At jubilee celebrations other nationalities, which do not stand in front of the manly power and the womanly marking significant historical moments, 1 and through occasional as well as more beauty of the Swedes. permanent publications, the particular Von Scheele’s interest in the Nordic import of a Swedish, Nordic identity in spirit surfaced in most of his many talks America was communicated to a rising to Swedish Lutheran audiences across generation of these college-educated the United States, at Gustavus Adolphus Swedes. College in St. Peter, Minnesota, and at Augustana College and Seminary in Rock The year 1893 was a jubilee year Island, Illinois. In the address quoted from commemorating the 300th anniversary above, which was entitled A Swedish- of Sweden’s acceptance of the Lutheran American Declaration of Maturity, von Augsburg Confession. Augustana’s old Scheele’s notion of a cultural, Nordic spirit guard of Hasselquist, Carlsson, and Nore- was linked with a clear reference to the lius were more estranged from the Church physical beauty and strength of the young of Sweden, and would perhaps never have Swedish-American women and men that thought of extending a hand of welcome assembled before him when he addressed to a Swedish bishop, but a new team of college audiences. But there was some dan- leaders had arrived on the scene and now ger: Swedish women with their beauty and wielded some influence on Augustana’s Swedish men with their manly power were national stage. C.A. Swensson, L.G. threatened by the overwhelming presence Abrahamson, and Olof Olsson, although of other nationalities, other languages, and they didn’t always agree, invited the bishop other religious commitments. of Visby, Knut Henning Gezelius von The Swedish-American youth who Scheele, to visit Augustana churches in graduated from Bethany College on America. Von Scheele’s visit thawed the relationship between the synod and the 1. Knut Henning Gezelius von Scheele, Church of Sweden. It would not become Hemlandstoner (Stockholm, 1895), 81. Erling. What America Wanted and Swedish American Youth

234 that summer day in 1893 demonstrated Swedish-Americans in New England a bilingual and cultural competence and in Kansas as well as those reading that impressed their Swedish guest. these flowery orations, participated in an The college’s president, the Rev. Carl elaborate sizing-up activity, as dignified August Swensson, was a second genera- Swedish visitors helped them explore tion Swedish-American, totally familiar aspects of their common and apparently with two cultures, who knew the value much exalted heritage. Augustana leaders of mastering the language and spirit of who published these remarks were clearly America and of Sweden. He collected the intent on keeping a Swedish image of impressions and the speeches that had piety and vigor alive in the coming gen- been made during the jubilee year of 1893 eration. Carefully-crafted jubilee events, and produced a volume for the youth of commemorating heroic sacrifice were the whole Augustana Synod titled Forget consciously connected to the new task at Me Not, a book of vignettes, exhortations, hand: preservation and advancement of poems, and inspirational addresses. a new kind of Swedish-ness in America. Swensson’s opening greeting or pref- Those reading or hearing this message ace addressed the imagined audience of may well have also heard the implicit Swedish youth in America with a personal, message that their physical features were heartfelt invocation: “Every time I think a prominent and favorable aspect of their about the large multitude of manly youth heritage. As surely as Swedish settlers and blue-eyed maidens, who together experienced a welcome from American constitute the Swedish-American youth, Protestants that was not extended to my heart beats faster than otherwise, other immigrant groups, they learned to while memory and hope with racing speed congratulate themselves on those aspects compete in each their separate direction 2 of their heritage that had already been to command my attention.” singled out by high-profile Americans. Similarly, in the greeting from Swe- Fortunately, suffused throughout von den that followed Swensson’s introduc- Scheele’s message were other themes that tory greeting, von Scheele sketched out would resonate beyond ethnicity, espe- his vision of Swedish-American loyalty cially his emphasis on faith, and on church to Sweden’s rich, spiritual heritage of loyalty that certainly could have, and hope- confessional freedom. He closed with a fully did provide an antidote to racially reference to the “Forget-me-not” flower, with its blue blossom and yellow sun-filled derived theories of nationality. Thirty years center. This flower said the same thing as after the 1893 von Scheele visit, another the Swedish flag, he noted, which, having high profile Swedish Lutheran, Nathan a yellow cross on a blue field, combined Söderblom, the archbishop of the Church the wisdom of time immemorial with the of Sweden, visited Augustana churches sunny warmth of youth. “Remain true to and schools. The kind of naïve national- this banner, you blue-eyed, golden haired ism highlighting racial characteristics and descendants!” He also reminded his read- essential national ideals that flowed so ers that the Swedish flag bore the sign of easily from the lips of Carl Swensson and the cross, and that this sign was the only von Scheele had been put to the test by power that was worthy of their allegiance. the World War. Now Söderblom visited a people in America who were very proud 2. Carl August Swensson, Förgät mig ej, of their Swedish heritage, even though the Ungdom’s Kalender för Jubelåret 1893, 11. themes of Swedish beauty and youthful Erling. What America Wanted and Swedish American Youth

235 vigor were not in the foreground of his camps and evangelistic meetings provided message. For the most part the younger an ideal way to shape the loyalty of a new generation no longer spoke the language, generation. In the process, using the Luther and the archbishop realized that new League, which passed on to congregations aspects of their shared heritage needed to the methods and organizational lessons of be emphasized. modern American Lutheranism, Augus- Speaking at Augustana College, Söder- tana Lutherans began to give their young blom became an ambassador for something people significant training in leadership. else: a dramatic new Christian movement Chicago’s Lutheran Bible School, a among students, a movement that would forerunner of the LBI in the Twin Cities, build a foundation for the ecumenical spearheaded the effort to provide resources peace movement of the churches. Instead for local leagues in 1925. The Manual for of Swedish-ness he spoke of faith as the Luther Leagues described the history of connecting point between the students of youth work, and described the important Sweden and America. American generations ministries of the church. There were over of Swedes would need new reasons to main- one hundred tips for a successful meeting. tain relationships with their homeland, and A series of debate topics focused on stew- this student-oriented peace work of the ardship, as in: “Resolved that the voluntary churches could became a primary means for pledge system is preferable to the stipulated young people on both sides of the Atlantic communicant fee system.” In congregation to negotiate a new Lutheran identity in the after congregation, in all the conferences, world. Söderblom’s recognition that his Augustana’s young men and women had audience would need a new call to inspire been targeted for leadership. The program them was in part a recognition that these grew, and youth became leaders. Swedes were no longer Swedes as such, but In the middle of the 1940s the American students. synod prepared to celebrate the found- By the time of Söderblom’s visit, ing of the first Swedish congregation in Augustana’s young people had indeed Iowa in 1848. Even though the Synod become something other than vessels for had not been founded until 1860, the the continuation of a Swedish-American 1948 centennial celebration provided a identity. They were fully engaged with the remarkable opportunity for retelling the modern student Christian movement, and founding story. A stewardship emphasis had been pioneers in creating a vital, youth- accompanied the centennial to support oriented ministry: the Luther League. the home and foreign mission field and Augustana’s Luther League affiliated the recovery work in post-war Europe. The with the inter-Lutheran Luther League celebration included the various boards of movement founded in 1895. Augustana the church, and the youth board was no Luther League promoters were prominent exception. Even though youth work was figures in advancing English language considered the wave of the future Wilton work. The modernizers in the synod Bergstrand knew, as generation after gen- seemed to split into two camps, a con- eration of historically minded Augustana servative, pietistic Bible school wing, and youth leaders had discovered, that the way a more liberal, university and campus to the future was paved by laying down ministry-oriented wing. Both groups in the stones of history in a telling pattern. the synod were avid supporters of youth, By honoring the past and celebrating however, and found that summer Bible it, leaders knew that they could deepen Erling. What America Wanted and Swedish American Youth

236 the commitment of members to ongoing in the mid-century. But the fine print of work. Wilton Bergstrand knew this basic Lutheran merger plans caused Bergstrand, pragmatic truth about history, and asked and his staff some real concern. Martin Carlson to write the history of Au- As the planning meetings for either gustana’s youth program. Those consulted the American Lutheran Church (ALC) or about the pioneer years understood how the Lutheran Church in America (LCA) to use the occasion of the anniversary for merger progressed, at first Augustana was promotional purposes. Since immigrant in on the ground floor for both of them; pioneer pastors and the settlers had come the relationships of the youth leaders in to America as young people, the synod was the various churches were important links itself a youth movement. between the churches. Wilton Bergstrand In the hands of the business-savvy had stronger ties with youth leaders going stewardship division of the church, much into the ALC, and when the decision was of Augustana’s history threatened to become made to turn instead to the LCA he began cliché, but Bergstrand and his staff aimed to be concerned, especially with the basic at something more. They understood question that he heard again and again that the future of the church depended from his cadre of local leaders: “Will there on cultivating and nurturing a leadership be strong youth work in the emerging…?” that was informed and loyal to the church. He wrote to his friend Martin Carlson, now Invoking the longer, historical narrative Director of Stewardship and Finance, to was a crucial step in cultivating loyalty seek help in getting beyond the “blueprint” because the honor given to the past created stage to actual budget planning, where generous and enthusiastic support. When crucial things were at stake. Bergstrand communicated to the church Both men were concerned that the that his youth ministry was for the church, United Lutheran Church in America not just for the youth, the flip side of the (ULCA) needed to catch up to Augustana’s message was that the church needed to be standards. The ULCA had just started “for the youth.” Youth programming was with four League Leadership Schools, but not seen as transient, focused only on a life to serve the 6,000 congregations the new stage, or the work of an auxiliary, or as a church would need 120, and provision for movement with a fleeting lifespan. Youth counselor training. He had compiled the statistics on the status of the Luther League work was to be “on the front burner” of the in the ULCA, also, and found that there church. That meant enough staff, enough were 2,500 congregations that had not yet funding, and public support on all levels organized a league; 2,300 of them were of the church’s leadership. ULCA. Next he noted that the teenage Augustana’s youth program and its population was “exploding”: “The new LCA leaders were not parochial. When they will start out with over a half million youth, spoke of the work of the church they going on to a million youth by 1973.”3 meant the wider church, not just the Bergstrand wrote a five-page brief local congregation. Youth were trained called “What’s the Score re: The Youth for leadership with a vision for a future Work in the LCA?” sometime in 1961, American Lutheranism that would en- and it contained a clear expression of gage the world in mission and service. Augustana’s leaders, trained through this 3. Bergstrand to Martin Carlson, Oc- exceptional youth ministry, were builders tober 21, 1960. Copied to Malwin Lundeen. of the mergers that began to come together ELCA Archives, Bergstrand papers. Erling. What America Wanted and Swedish American Youth

237 frustration felt within Augustana’s Board of large budget ought to be spent on social Youth Activities as their carefully built pro- justice and to fight poverty, and not on grams faced a kind of extinction through financing conferences for privileged youth. absorption in the merger. The opening So the Luther League disappeared just as statement makes clear what negotiators I was looking forward to joining it. One were up against, according to the author: of the more powerful institutions for “To understand what has happened in the cultivating youth leadership in the church youth work of the LCA you must keep was dismantled.5 this clearly in mind: Dr. Fry has had a Many people have stories like mine dictatorial stranglehold on every comma of and some tell me that their experience in the negotiations that must be experienced the Luther League wasn’t all that positive. first hand to be believed; and Dr. Fry has One woman said, “The Luther League was a notorious and long-standing blind spot for all the uncharismatic children of pious when it comes to youth work.”4 According mothers.” Still she went. But her story was to the planning documents, the number not a glorification of the thing. It was an of staff would go down, youth leadership interpretation of the Luther League. When schools would be planned by youth in the that kind of sharing happens, we have moved leagues rather than by professional staff, beyond memory into honest history. “Caravaning” would be cut back, and That history tells us that Luther funding sources would be severely cut Leaguers were not isolated from the back. In effect, the new church would not pastors and other important leaders in provide the leadership for youth work that synods and churches. When youth came Augustana’s people had come to expect. to conferences they met other youth from When I was growing up in Southern other congregations who were leaders, and Minnesota and just as I was finishing they met many pastors, parish workers, confirmation, I found out that the Luther college professors, and camp directors. League of the LCA had dissolved in favor In short, they became acquainted with of a wider participation of youth in the the ministries, agencies, and institutions governance of the congregation. We still of the church. This familiarity gave them had a youth group, but it was no longer access, interest, and enthusiasm about how connected to a system of youth ministry, their own leadership might someday be led and governed by youth. Instead of tapped. In short, they were, in the jargon a youth-run auxiliary, with districts, re- we have outworn today, “empowered.” gional, and national meetings and confer- The networks of friendship that ences, we would be able to have a youth youth ministry created were probably representative on the church council. But, the most significant strengthening factor who and what did they represent? They in the American Lutheran church bod- didn’t have any representative work to do ies in the twentieth century. In multiple beyond the local congregation, and their ways, through women’s church groups, leadership skills did not get developed. missionary societies, the Luther League, The leadership of the LCA Luther the laymen’s movement for stewardship, League that voted to go out of business also had a strong streak of idealism. Their 5. The American Lutheran Church retained the Luther League as its youth orga- 4. “What’s the Score re: Youth Work nization until the merger into the ELCA in in the LCA?” ELCA Archives. Bergstrand 1988. The Walther League was dismantled papers. in 1969. Erling. What America Wanted and Swedish American Youth

238 and then through more activist networks protest years affected so many institutions: that bridged the various Lutheran groups the Worldwide Student Christian move- like the Lutheran Peace Fellowship, the ment, the ecumenical movement, global Lutheran Human Relations Association, mission, and, probably most significantly, and crossover places like Holden Village, denominational strength and leadership. or the many important outdoor ministry Augustana was already a part of the camping corporations, Lutherans got out LCA when this happened, but Augustana of town and learned to know and trust as a heritage has been able to withstand other Lutherans. much of the breaking down of the institu- Youth organizations helped Lutherans tional ethos that was so prominent during connect to young leaders in other church the 1970s and up to this time. I think groups, and in the college-aged and uni- the reason for the strength of Augustana’s versity-oriented World Student Christian heritage is based on the strong personal ties Federation, there was an ecumenical link that were deliberately created through the for Lutheran students to other Protestant many forms of youth leadership training and Orthodox student movements, and that were created through the first half of also an institutional connection with the twentieth century. These very gatherings students throughout the world, even in have reconnected Augustana people who the mission fields. If you were to speak were shaped by the youth ministry program to leaders of the various denominations of the church and who formed a lasting who were leaders in ecumenical work, sense of purpose and identity through the you would discover that an important investment that the church made in youth. part of their formation for leadership In reflecting on Augustana’s history came from their involvement in these through interpreting what has happened to Student Christian Movements. Mainline youth, I am using an old Augustana pattern. Protestant and Orthodox young people Whenever the synod was gearing up for a who were representatives at the national new initiative, such as a transition to English level got to know each other personally or a new push for ecumenical relationships, before they became church leaders. the church told young people about their But in the 1970s these formal, history. They believed that young people structural links for students were broken needed to learn who they were, so that they down, too. I call what happened to the could really belong and become leaders. structure of leadership for youth a kind And so we need to invest the same energy of infection that wasted the institutional with our youth today. They need to hear fabric of the church itself. The LCA shared stories about their church, about their the fate of other Protestant denomina- family heritage, about their own people’s tions that responded to the movements story, so that they do not feel like strang- for social change. The protest movements ers. It is time for our church to recommit did have a point. There were structures itself to training youth for leadership in the that prevented the kind of change that church for the world. It is time to give youth was needed, but many other beneficial responsibility, to treat them as leaders, and things were dismantled during these years. to relate to them as people who belong to A nihilistic virus that spread during the our communities and not as outsiders. RECENT BOOKS from EERDMANS

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240 the dead? If there is no resurrection of Book Reviews the dead, then not even Christ has been raised. And if Christ has not been raised, our preaching is useless and so is your faith.

The Trouble with Resurrection: From That is, belief in any type of “rising up” makes Paul to the Fourth Gospel. By Bernard faith in the rising up of Jesus intelligible. Us- Brandon Scott. Salem, Ore.: Polebridge, ing the several Greek words often involved 2010. ISBN: 978-1-5981-5020-9. xii with resurrection, Scott examines more close- and 252 pages. Paper. $25.00. ly texts in Daniel, Maccabees, Paul, and the Gospels. First Corinthians 15 plays a special Scott, professor of New Testament at Phillips role (taking up three chapters). Throughout Theological Seminary, offers reflections on the Scott utilizes four models of resurrection: various understandings of resurrection from 1 “raised up,” “he has been seen for,” “taken Samuel (David) through to the Didache. The up,” and “exalted,” Many Hebrew martyrs study has been described as a “scholarly book and Greek heroes were taken up after their written for the non-scholar.” There is some death. Scott assumes Jesus also experienced truth to this statement. The writing in and of assumption. The trouble with the resurrec- itself is not complicated and the printing is tion is that we have literalized it, made of it quite legible (though there are more printing a creedal dogma, and individualized it as an slips than one might expect from Polebridge). event for our personal salvation. In that sense Scott also frequently includes in his text the to- we have lost the cosmic significance as well tal passage rather than simply noting the bibli- as its corporate significance—as a faith com- cal reference. On the other hand, lay readers munity in the resurrected (exalted) body of may find it difficult to accept the main the- Christ. sis—the death and resurrection of Jesus does not result in personal salvation. Furthermore, Graydon F. Snyder Scott uses his own translations. Often that is Chicago quite informative. But it may take some effort to recognize that Christos can always be trans- lated “Anointed” or “Son of Man as the Hu- Sun of Righteousness, Arise! God’s Future man One” (see Scholars Version). for Humanity and the Earth. By Jürgen Scott looks at the several words and Moltmann. Translated by Margaret phrases used in the Bible to speak of the res- Kohl. Minneapolis: Fortress Press, 2010. urrection: “raised up,” “stood up,” “super-ex- ISBN-13: 978-0-8006-9658-0. x and alted,” “seen,” “appeared,” and “assumption.” 254 pages. Paper. $25.00. None of these phrases automatically mean “resurrect from the dead,” though eventually At this point, when I pick up a book by Jürgen they are the key terms in early Christianity. The Moltmann, I expect the following: engaging, implication is that believing in the resurrection interesting writing (credit must be given to does not necessarily involve resurrection from Moltmann’s faithful, talented English transla- the dead. The words imply any kind of rising tor, Margaret Kohl); theological inquiry that or standing. For example the usual word for evidences passion for the cosmos, and binds resurrection, anastasis, occurs in a simple form salvation to creation; an analysis of God’s in Lam 3:63: “Whether they sit or rise—see, I triune nature that is creative and relevant to am the object of their taunt songs.” today’s context; and deep concern for justice Once we are aware of this, the famous and liberation. On all those fronts, this text passage in 1 Cor 15:12-14 makes good sense: does not disappoint. But if it is preached that Christ has been Sun of Righteousness is a collection of es- raised from the dead, how can some of says and lectures that Moltmann composed you say that there is no resurrection of over the last ten years. In the , he Book Reviews

241 notes how the book is organized, a system Prelude to Practical Theology: Variations that I must say is clearer in outline than in on Theory and Practice.By Jeanne Ste- presentation. After an introductory section in venson-Moessner. Nashville: Abingdon, which Moltmann examines the current state 2008. ISBN-13: 978-0-6876-4729-3. of Christianity in the world—particularly the Paper. $18.00. role of the church—the book is divided into three parts, each of which corresponds to one Professor Stevenson-Moessner offers this of Moltmann’s “three fundamental Christian rich, poetic composition as an introduction insights”: first, “God is the God of Christ’s to the world of practical theology. Appeal- resurrection;” second, “God is the righteous- ing to musical metaphors throughout the ness which creates justice and puts things to book, the author invites the to imag- rights;” and third, “the traces and signs of ine the necessary contribution of a feet-on- God give the world meaning.” (1) the-ground theology to the whole of the I found Part Two particularly interesting, theological enterprise. Schleiermacher clas- in which Moltmann emphasizes the ramifica- sically conceptualized the division of labor tions of Christ’s resurrection for our physical within the theological disciplines as three- bodies and nature in general, and accentuates fold: philosophical, historical, and practical the universality of salvation, even going so far theology. Reclaiming the image of a tree, as to say that “Since Christ’s ‘descent into hell’ Stevenson-Moessner envisions philosophical there has been hope where every prospect has theology (including systematics) as the root disappeared…No one is ‘damned to all eter- system, historical theology (including bibli- nity’ any more.” (56-57) Another interesting cal exegesis and church history) as the trunk, point of discussion comes in Part Three, where and practical theology as the branches and Moltmann discusses the concept of “mono- leaves. This work aims to demonstrate the theism” in a variety of contexts—including an organic interplay among these parts and the analysis of the monotheism found in Islam. vital contribution of practical theology to Additionally in this section, Moltmann dis- the whole. cusses God’s indwelling, and God’s free choice Case studies provide the point of de- to be with God’s people—a chapter called parture for theological reflection at the “Shekinah: The Mystery of God’s Presence in center of this book—the challenges facing Judaism and Christianity” is particularly com- a congregation in the resettlement of a refu- pelling in this regard. gee family, reflections on the experience of The final two essays in the book work to a young pastor leading a congregation to further dialogue between science and theolo- respond generously to the purported needs gy, with Moltmann seeking to bridge the two of a con artist, or the discovery of ministry with what he calls a “hermeneutics of nature” done by a woman dying of cancer. Theology (especially chapter 16). comes vividly to life in such practical and In my view, this text will best be ap- concrete dilemmas. Stevenson-Moessner preciated by those already familiar with draws particularly from postcolonial theory Moltmann’s work—the structure of the book and feminist theology in reorienting power does not lead the reader easily from point A relations in the life of the church: what we to point B. Instead, the theological commit- see and fail to see, who we view as the pri- ments Moltmann has developed over decades mary actors or recipients of ministry. intertwine and reinforce each other as he ex- This book helps to demonstrate how presses them in new ways, in the course of practical engagement in ministry feeds the different arguments. It is yet another example entire theological undertaking. Practical the- of why Moltmann is so widely read and ad- ology is not only “informed by” the other mired in the United States. theological disciplines but properly “stimu- lates” theological reflection in the other Kristin Johnston Largen arenas. As expressed in a classical study of Lutheran Theological Seminary at Gettysburg theological education, finally the purpose Book Reviews

242 of practical theology is “to increase among Ricoeur. Unfortunately, Browning’s technical [people] the love of God and neighbor” (13) philosophical language will tend to limit the . readership of this book to academic profes- Craig L. Nessan sionals. By hermeneutic phenomenology, Wartburg Theological Seminary Browning means that understanding has four characteristics: first, effective history, mean- ing that historical texts, events, and artifacts Reviving Christian Humanism: The New mediate present understandings; second, that Conversation on Spirituality, Theol- effective history shapes our pre-understand- ogy, and Psychology. By Don S. Brown- ings, the inherited frameworks we rely on ing. Minneapolis: Fortress, 2010. ISBN: to understand our experience of the world; 978-0-8006-9626-9. vi and 186 pages. third, that understanding has the character Paper. $24.00. of dialogue; and fourth, that moral interests shape the process of understanding from the Revising Christian Humanism is the final beginning. By critical hermeneutics Brown- book from Don Browning, a leading scholar ing means that science and religion dialogue of religion, science, and culture, whose career should be a dialectic between religious under- spanned five decades. It provides context and standing, which arises through an effective self-critique for much of Browning’s earlier history shaped by religious traditions and in- work including The Atonement and Psycho- stitutions, and scientific explanation, which therapy (1964), Generative Man (1973), The seeks critical distance from its objects. The Moral Context of Pastoral Care (1976), Plu- moment of participatory understanding must ralism and Personality (1980), Religious Ethics take precedence, Browning maintains. Thus, and Pastoral Care (1983), Religious Thought for example, psychiatry does not overthrow and the Modern Psychologies (1987), A Fun- Christian claims regarding Christ’s atone- damental Practical Theology (1991), American ment for human sin, but it may inform de- Religions and the Family Debate (2000), Chris- bates among Christians between the various tian Ethics and the Moral Psychologies (2006), theories of how Christ’s action heals human and the Religion, Culture, and Family Project brokenness. at the University of Chicago (1991–2003). The main difficulty with Browning’s Browning’s purpose is to guide the book is that the task of working out its prac- science and religion discourse toward revi- tical implications is largely left to the reader. talizing religious humanism and Christian Browning’s examples are drawn almost ex- humanism, defined as those expressions of clusively from debates in psychotherapy and Christianity concerned with the finite tempo- family law. For the reader unfamiliar with ral goods of health, education, and material these debates, it will be difficult to draw sufficiency in addition to the spiritual goods analogies from these examples for other dis- of salvation and justification. Otherwise, he ciplines or to evaluate the practical value of judges, science and religion debates will yield Browning’s methods in comparison with oth- a new atheism that seeks to deconstruct re- er approaches to interdisciplinary analysis. ligious claims through scientific explanation Nevertheless, Browning’s book may illumi- and quasi-religious speculation, and a new nate important issues for the churches, such fundamentalism that reacts to the new athe- as the need to preserve the transcendent and ism by seeking to reestablish the dominance communal dimensions of Christian life in an of religion over science. era of ministry that increasingly emphasizes Browning proposes that religious hu- therapeutic models of spirituality and pasto- manism and Christian humanism can best ral care. be revived if science and religion dialogue is conducted within a framework of “critical Bruce P. Rittenhouse hermeneutics” and “hermeneutical phenom- Western Springs, Ill. enology” as found in the thought of Paul Book Reviews

243 Jesus, Gnosis, and Dogma. By Riemer scent of the divine reign or light into a human Roukema. Translated by Saskia body. The result is a person with divine self- Deventer-Metz. New York: T&T Clark, knowledge. This spiritual person will not die, 2010. ISBN: 978-0-5674-6642-6. x and but return to the heavenly reign. 231 pages. Paper. $24.95. Turning to death, resurrection, and transfiguration, Roukema finds New Testa- Roukema, professor of New Testament at ment agreement that Jesus died on the cross the Protestant Theological University, Kam- as a sacrifice for our sins. By his resurrection, pen, The Netherlands, offers a unique study he destroyed the power of death and thereby of Jesus in Paul and the Gospels, followed by created a new covenant for those who would Gnostic materials on the same subject with a follow him. For the most part the Gnostic final statement on how these materials have material does not even mention the death entered early theological doctrine (dogma). and resurrection of Jesus, because the divine His topics are The Origin and Identity of Jesus would have left before the cross event. Jesus; The Teaching of Jesus; and his Death, The Christ who descended on Jesus at bap- Resurrection and Exaltation. tism could not possibly suffer. If anything, it After summarizing the New Testament was the human Jesus on the cross. The Gnos- material Roukema describes the Gnostic tic materials reflect a heavy Platonic influence material pertinent to that subject. Of special inserted into the original Jesus tradition. importance is the Gospel of Thomas followed Turning to dogma or doctrine, Rouke- then by the Gospel of Judas, the Gospel of ma describes two directions. The first deals Mary, the Tripartite Tractate, Cerenthus and with Jesus and Early Judaism. The Chris- the Ophites, Theodotus, and the tradition of tology influenced by such Judaism as Philo Simon of Cyrene. lacked a pre-existent Jesus. In that theology Regarding the historicity and identity there were two major : adop- of Jesus, Roukema distinguishes sharply be- tionism and modalism. Adoptionists (note tween New Testament statements of history Theodotus) believed the human Jesus be- and statements of identity. Even then, he notes came a divine person at baptism, or even that the historical narratives may be more lit- more likely after the resurrection. Modalists erary history than factual history, particularly (note Sabellius) were strong monotheists who Jesus’ self-understanding (that is, Son of Man). believed God was one person who could be While the Gnostic documents differ among seen by believers in three different ways or themselves they agree that the man Jesus was modes: Father, Son and Holy Spirit. Shifting not the Christ. Rather the Christ, as Son of then to what Roukema calls “catholic” theol- God, descended on the man Jesus (likely at his ogy, the few New Testament references to the baptism) and left before the Passion. The Son Trinity eventually developed into the formal of God came from an ultimate divine Trinity Orthodox . Trinitarianism was with no relationship to the God of Creation confirmed at the Council of Nicea in 325. (that is, the Hebrew God). Strange as it may seem to some readers, Roukema appropriately summarizes the the rather structured Roukema approved both teaching of the New Testament as Jesus’ an- the adoptionist and the catholic Christology. nouncement of the coming reign of God. He did so for a good reason. Many Protestants, People who would follow him should now live especially, believe in a human Jesus who, by his according to his moral code, based on love, life and works, was accepted in the resurrec- with details often found in the Hebrew Scrip- tion by God into the heavenly council. So we tures. While the Gnostic material may repeat, too will be accepted in everlasting life by our in a somewhat different language, some of the life and works. Divine acceptance because of teachings of Jesus, the reign of God is not seen faith in the Trinitarian God has less meaning as an earthly eschatological expectation which for many of us Protestants. Nevertheless, the guides our lives. Rather, it is a super-celestial “catholic” faith has been the ecumenical posi- reign. Followers of Jesus are created by the de- tion since the fourth century. Book Reviews

244 This book has much to offer. While gregations. In 1539 alone, Luther preached Roukema’s description of the New Testament seventy times, often employing serial material seems standard, his introduction to preaching on the Gospels. Between 1541 parallel Gnostic materials will be new and and 1543, Luther’s ill health limited his ser- informative to most readers. And at the end vice as a preacher. From 1544 to 1546 he he is willing to look sympathetically at both increased his activity as preacher (eighty-one Christologies: adoptionism and Catholicism. sermons), disclosing his awareness of his own mortality and his desire to clarify his Graydon F. Snyder theological “testament.” In the face of on- Chicago going controversy, Luther sought to distin- guish the meaning of faithfulness to the gos- pel in relationship to a variety of opponents. Luther’s Works 58: Sermons V. By Martin These sermons also reveal Luther’s pastoral Luther. Edited by Christopher Boyd concern for the local congregation and com- Brown. St. Louis: Concordia Publishing munity, sometimes sharp in condemnation House, 2010. ISBN 10: 0-7586-1387-3. of their shortcomings. xxix and 489 pages. Cloth. $49.99. The tone of many passages seems to re- flect Luther’s growing despair about the course Luther’s Works 69: Sermons on the Gospel of the Reformation, shrouded in his apoca- of St. John Chapters 17–20. By Martin lyptic outlook. Luther’s warnings against the Luther. Edited by Christopher Boyd Jews, also evident in these sermons, remain a Brown. St. Louis: Concordia Publishing scandalous legacy and are disastrous for the House, 2009. ISBN 10: 0-7586-1398-9. history of the church. For example, the final xxii and 469 pages. Cloth. $49.99. section of the last sermon in this volume is a harsh admonition against the Jews [458–459]. As the 500th anniversary of the Reformation Moreover, Luther’s acrid polemic against the in 2017 approaches, it is fitting that new at- Anabaptists demonstrates the need for the act tention is given to the legacy of Martin Lu- of repentance by Lutherans at The Lutheran ther. The first 55 volumes of the American World Federation Assembly at Stuttgart (July Edition of Luther’s Works began to appear 2010) in relation to the Mennonite tradition in 1955. Now an additional 20 volumes [cf.109, 310, 375, 395]. are being prepared by Concordia Publish- One inspiring citation from a sermon ing House under the editorial guidance of delivered at Eisleben in Luther’s final year: Christopher Boyd Brown. This review in- “This is, therefore, our sure foundation and troduces the first two of these works, both comfort against all the gates of hell and the books featuring Luther’s sermons. Each con- devil: that we know our faith in this Lord, tribution to this series is a fresh translation whom we confess as true God and man, is of Luther’s writings based on the Weimar the true, first, and most ancient faith, which edition. Especially useful is the inclusion of has always been preserved by the Son of God, the corresponding pages in the “Weimara- and will remain as the last faith until the end na” at the top of each page. The volumes are of the world” [419]. enhanced by a significant critical apparatus, Sermons on the Gospel of St. John including substantial introductions, infor- Chapters 17–20 includes a series of sermons mative footnotes, and indexes of subjects/ from 1528–1529 and every extant sermon names and Scripture references. on John 20:19-31. From May 1528 through Sermons V covers Luther’s preaching June 1529 Pastor Bugenhagen was away from from January 1539 to his death in 1546. Wittenberg, doing organizational work in During these years, Luther preached often Braunschweig and Hamburg. During these in Wittenberg, particularly during the ab- months, Luther continued the Sunday morn- sence of Pastor Johann Bugenhagen, who ing series already begun by Bugenhaugen on was very involved in organizing other con- John’s Gospel, interrupting only to preach on Book Reviews

245 the catechism. Luther was particularly moved Constructing Irregular Theology: Bamboo by Jesus’ prayer in John 17; it gave him an oc- and Minjung in East Asian Perspec- casion both to comment on the significance tive. By Paul S. Chung. Leiden: Brill, of prayer, the person of Jesus Christ, and the 2009. ISBN: 978-9-0041-7417-7. ix meaning of the Gospel itself. There are con- and 226 pages. Hardcover. $120. sistent references to the catechism, reflecting Luther’s own preparation of materials for the This book is an intentional challenge to Large Catechism during this period. Again in western or eurocentric theology. Minjung these sermons we hear Luther at work as a is perhaps the well-known word, denoting controversialist, demarcating true Christian simple-minded and oppressed people to teaching from false. There are also notable whom minjung theologians had previously references to the “Turks,” reflecting the threat committed. Ahn Byung-Mu, a New Testa- posed by the Ottoman Empire at this time. ment scholar, who graduated at Heidelberg, There are eleven sermons or sermon was the first theologian to propose the con- outlines included in this volume on the text cept of minjung in his book, Jesus of Galilee. for the Sunday after , John 20:19-31, “Bamboo” relates to a Chinese symbol: silk running from 1522 to 1540. It is fascinating characterizes the aristocrat, while bamboo to be able to trace the contextualization of symbolizes the lifeworld of the simple-min- these sermons (based on the same text) over ded and marginalized people. What is the the course of Luther’s career. The status of irregular theology? At issue here is the eman- penance in the life of the church was clarified cipation of western regular theology from by Luther’s emphasis on absolution as the its captivity to the domination of western central issue, trusting the promise of forgive- categories and culture. According to Chung, ness. This preaching text gave Luther occa- the message of the gospel can come to peop- sions to proclaim the heart and soul of the le in Asian contexts, insofar as a biblically- Reformation: the forgiveness of sins in Jesus witnessed God speaks and acts in the sense of Christ. One excerpt: “Now, one should not Hebrew dabar (speech act). understand this only about the Absolution, In light of God’s speech act, Chung ap- by which people are released from sin, but peals to a profound knowledge of Buddhism, rather, as I mentioned in the beginning, the Taoism, Confuciasm, and Hinduism in their Lord here comprehends with this mandate respective contexts (India, China, Korea) in the entire office of preaching or ecclesiasti- terms of his highly reflected hermeneutic cal office: that forgiveness of sins should be of emancipation in a critical dialogue with proclaimed and distributed in preaching and Hans G. Gadamer. Chung’s point of depar- holy Sacraments” [397]. ture is grounded in the biblical narratives, The twenty additional volumes of Lu- which shows how the God of Israel speaks ther’s Works will offer new stimulus to pas- and acts through other cultures and religi- tors, theologians, and scholars. Luther’s ons. Running counter to the totalization of legacy provides both provocation due to his instrumental-rational enlightenment, Chung uncompromising polemic and testimony to contextualizes Emmanuel Levinas’s categories the treasure of the gospel. Both aspects are by taking seriously religious outsiders. What evident in these two volumes of sermons. is at stake is not “totalitarian pluralism,” nor Concordia Publishing House is to be com- an exclusive demand by Christianity, nor a mended for initiating this major project. relativistic one. In contrast to the pluralistic- relativistic theology of religions, Chung re- Craig L. Nessan furbishes critically and constructively a her- meneutical concept of the fusion of multiple horizons in relation to today’s challenge of religious pluralism. Chung seeks to develop a form of Asia- tic irregular theology which provides new Book Reviews

246 space for Reformation theology. For this task that blame the victim or regard the behavior as Chung takes seriously the context of the culturally acceptable. For many of the narra- religious-cultural realities of Asia in terms of tives, Scholz recounts specific scholarship that the bamboo-reality of the suffering minjung. encourages or challenges traditional interpreta- Chung does not judge the west in a dismissive tions and argues that traditional interpretations manner. He knows western theology profes- fail to reckon fully with the rape issues embed- sionally—yet critically—as he evaluates it in ded in the texts. Less clear is what constructive, relation to the Asiatic religions and realities. alternative readings would be and how they Our own theology will be measured in the would affect our common life today. future according to how constructively we per- By identifying rape texts and the an- ceive and answer the spirituality and the reality drocentric interpretation that predominates, of the other in our endangered global world. Scholz hopes these texts will be a “sacred wit- ness’ to the marginalized perspectives of the Ulrich Duchrow raped victim-survivors. University of Heidelberg Marty Stevens Lutheran Theological Seminary at Gettysburg Sacred Witness: Rape in the Hebrew Bible. By Susanne Scholz. Minneapolis: Fortress Press, 2010. xvi and 279 pages. Never to Leave Us Alone: The Prayer Life Hardback. $35.00. of Martin Luther King Jr. By Lewis V. Baldwin. Minneapolis: Fortress Press, This book invites readers to wrestle with diffi- 2010. ISBN-13: 978-0-8006-9744-0. cult biblical texts about sexual violence for sev- viii and 159 pages. Paper. $16.95 eral reasons. One is that the texts reside in the of Holy Scripture and, therefore, com- This book provides an introduction to Martin mand attention and interpretation by those Luther King Jr. as a praying preacher. Lewis who claim these scriptures. Another is that W. Baldwin believes that King’s prayer life and posture toward prayer is an underdeveloped the texts are read in a contemporary context in aspect of King’s life and ministry. The author which sexual violence is prevalent throughout connects King’s prayer life with his spiritual, the world. Scholz wants to expose the “long theological, and ethical development, and androcentric history of interpretation” (5) by importantly with his fight for human rights. grounding her reading of the texts “in a femi- Additionally, Baldwin offers a view of the lan- nist hermeneutic that honors the perspectives guage and style of prayer in the black Christian of raped victim-survivors” (5). tradition in the United States. According to The book’s chapters organize biblical Baldwin, it is a style informed by spontaneity, texts thematically by a particular form of rape: improvisation, and a range of emotions—in- acquaintance rape (chapter 1), the rape of cluding laughter, tears, compassionate plead- women subjugated by gender and class (chap- ing, and wrathful condemnation. This reader ter 2), marital rape fantasies (chapter 3), gang waited for fully developed prayers, crafted rape (chapter 5), and the rape of men (chapter and prayed by King, but sadly, we get mostly 6). Chapter 4 describes ancient laws against bits and pieces. Most of King’s public prayers rape. Chapter 7 examines the prophetic rheto- have not survived in written or recorded form. ric of rape, especially troubling since God is Nonetheless, Never to Leave Us Alone is a often portrayed as the husband punishing the well researched book that is accessable to a nation of Israel for sexual adultery. wide audience. It is ideal for small congrega- Scholz makes a persuasive argument that tional group discussions. Images of King at the texts she examines are indeed texts about prayer complete the narrative. rape: Dinah, Tamar, Hagar, Jacob’s concubines, the Levite concubine in Judges 19, Bathsheba, James R. Thomas and others. She criticizes androcentric readings Lutheran Theological Southern Seminary Book Reviews

247 Theological Anthropology: A Guide for the Perplexed. By Marc Cortez. London: T Briefly Noted & T Clark International, 2010. ISBN- 13: 978-0-5670-3432-8. vii and 167 pages. Paper. $24.95. Handbook of Denominations in the United Cortez states that the main thrust of Theo- States (13th edition) by Frank S. Mead, Sam- logical Anthropology is an eternal process of uel S. Hill, and Craig D. Atwood (Abingdon understanding humanity “anew in every age Press, $24.00) is a reference volume that in light of the revelation of humanity given belongs in every parish library and pastor’s in and through Jesus Christ” (132). He does hands. This revision covers all religious bodies this by looking at four main categories: Imago active in the United States that are “religions Dei, Sexuality, Mind and Body, Free Will. In of the book,” i.e., Judaism, Christianity and the section of Imago Dei, Cortez looks at this Islam, some 250 in number. Each section is important concept through a Barthian lens, introduced by a brief history and description summarizing with seven important concepts of religious beliefs; then discusses individual such as “Jesus Christ is the revelation of true hu- denominations, (e.g., under the category manity” (38) and “Human persons are broken” of “Brethren and Pietist Churches” eleven (40). Following Imago Dei, Cortez tackles the groups are discussed). A brief bibliography topic of sexuality in theological anthropology is appended, as well as the URL for any de- in a traditional manner. It is a section cov- nomination that has one. The volume also ering differing perspectives in theology but covers independent mega churches, spiritual does not fully sweep and engage contempo- associations, and other more esoteric groups. rary accepted arguments. Appendices have charts showing denomina- In his third section “Mind and Body,” tional relationships, listing members of ecu- Cortez engages general arguments to look menical associations, and concluding with a not only at the concept of embodiment but directory of church headquarters and their also that of ontology. He says that we must websites. have an ontology that affirms humanity with Immensely practical, non-judgmental, its “own ontological commitments” (97). this is an extremely useful quick-reference For Cortez, in his fourth section, free will is volume. Try it, you’ll like it. central to understanding what it means to be Edgar Krentz human. He studies the debate between the two main camps of libertarianism and com- In Saint Peter: The Underestimated Apostle patibilism; each argument’s weaknesses and Martin Hengel unites two, loosely related strengths need to be realized before moving papers (Eerdmans, $18.00, ISBN-13: 978- on to constructing a more meaningful theo- 0-8028-2718-0). The first presents Peter as a logical anthropology. significant person in the New Testament and Serving pastors, academics and stu- in the early church; Peter was a major figure dents, this text ventures into unraveling the in the development of the church’s gentile complex fundamental arguments of studying mission and a bridge builder between gentile theological anthropology. For those studying and Jewish Christians. Thus he deserved the theological anthropology, it offers basic ar- eponym “rock,” (petros). Peter was married, guments and viewpoints that will provide a the stimulus for the second essay on the role sound read from a differing perspective. of Peter’s family and other married apostles in the early church. A learned, stimulating and Joseph E. Gaston illuminating pair of essays that deserve wide Lutheran School of Theology at Chicago reading. Edgar Krentz Wartburg Theological Seminary

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Proper 13 (Lectionary 18)—Pentecost 18 (Proper 21/Lectionary 26)

What Nourishes You Spiritually?

As I edit this set of “Preaching Helps,” we of the ACTS Doctor of Ministry in Preaching Program have completed registration for this summer’s residency. The most “popular” course this summer, registration-wise, deals with the spirituality of the preacher. As I edit this set of “Preaching Helps,” it is Wednesday in —sorry, the clock just chimed midnight, bringing Thursday morn- ing. I spent wonderful periods in working through the readings for Holy Week with preachers in California and Pennsylvania, as well as Chicago. More important than filling their heads with insights and ideas for preaching—which the preachers graciously told me I did—our time together around the word nourished our spirits. For many preachers, the spirituality of the preacher—coming to the task spiritually nourished and refreshed—is an essential yet elusive ingredient in preaching. What nourishes you spiritually? I am spiritually nourished by having a method of preaching, a daily and weekly routine that I follow in the same way I follow Weight Watchers (Okay, I follow my preaching routine better that I follow Weight Watchers, but I’ve returned to WW with renewed vigor). You can read my method, which is also the method I teach, by visiting my website (http://craigasatterlee.com), clicking the Preaching tab, and then clicking “Homiletic Method.” A method, a step-by-step process, guarantees some result. More important, the Holy Spirit works through a method; Lutherans call it “means.” By following a method, we put ourselves in a place where the Spirit can catch us. If you are feeling spiritually depleted, take a look at your method. All preachers have one, whether they know it or not. Is yours spiritually nourishing? Hearing sermons spiritually nourishes me. I hear as many as forty sermons some weeks; some of the best preaching I hear comes from senior seminarians. I know preachers that sneak into worship in churches other than their own, have favorite preachers on YouTube, and exchange sermons with trusted colleagues, all in order to be preached to themselves. If you are feeling spiritually depleted, go someplace where you know the preacher will serve up the gospel and get preached to. Preaching nourishes me spiritually. As I say, it is Holy Week as I write this, and I find myself chatting with preaching colleagues, bishops and synod staff members, and other pastors not serving congregations. It’s Holy Week and we all want to be parish pastors so that we can preach. I confess that, in the past, I have been so caught up in preaching week-to-week that I lost track of what a privilege it is to stand in the pulpit. Now, for the first time in years, I don’t have a pulpit to call home, and I miss it. I realize how essential standing at ambo and table is for me spiritually. If you are feeling spiritually depleted, sit back, take a breath, and ponder that preaching and presiding are a privilege, an invitation, and not a right. Preaching and presiding are a grace extended and not a privilege earned or deserved. Prayer also spiritually nourishes me. I do my best praying at my espresso bar. Grinding, tapping, and pulling shots while talking to God and beholding of St. Ambrose is its own kind of “great thanksgiving.” I had a student once who needed to cook to get spiritually nourished to preach; that’s how she prayed. Her family asked me to assign her more sermons, because they ate better the weeks she had a sermon due. If you are feeling spiritually depleted, try praying in a new way, at a new time, in a new place. Or, return to the prayer life that nourished you in the past. Of course, we have the sacraments. In this season of my life, I hunger for daily Eucharist. I make greater use of confession and forgiveness. I find value in penance. Since my first years at Notre Dame, lighting candles and oil lamps has become “sacramental” for me—a prayerful action when words fail or escape me. And having someone who will both receive my spiritual struggles and explore with me my questions of faith, while still holding me accountable, is spiritually nour- ishing. Every preacher needs a pastor, confessor, spiritual director, and/or therapist. Many of us have a team! If you are feeling spiritually depleted, seek someone out and make an appointment. Joan L. Beck, Cornelsen Director of Spiritual Formation and pastor to the com- munity at LSTC, is such a one. Pastor Beck, who authors these “Preaching Helps,” brings more than twenty-five years of ordained ministry experience serving congrega- tions and campus ministry, all in the Oregon Synod (ELCA). In work with groups and individuals, Joan encourages people to listen and talk to God and respond authenti- cally. She uses the Bible, literature and the arts, worship and other spiritual practices as resources for this growth in faith. Since earning a certificate in spiritual direction from the Mercy Center in San Francisco (1995), Joan has continued to give and receive spiritual direction. She also studied on sabbatical with Walter Brueggemann, Kathleen O’Connor, and Brian Wren, and has accepted influence from the Rev. Eric H. F. Law (developing cultural competency for leadership in a diverse, changing world); Bowen family systems theory (focusing on one’s own functioning in the midst of anxiety); and ecumenical colleagues in a three-year “Pastor-Theologian” program of the Center of Theological Inquiry, Princeton, New Jersey. Before coming to LSTC in 2010, while still in the parish, Joan directed the field education program and taught homiletics at a small ecumenical seminary in Salem, Ore. She is blessed with three adult children and a wonderful spouse, the Rev. Dr. John H. Beck. Joan gardens, knits, does desktop publishing, walks, bikes, and plans to make a quilt one of these days. As I watch from afar as Joan works with our students, helping them to discover and claim spiritual formation, I recognize that spiritual recipes and formulas are not as important as intentionally attending to our spiritual lives. I am mindful that, as I use this brief column to reflect on my spiritual life during Holy Week, what I am about spiritually may very well have changed by the time you read these words. Yet, God willing, my intentionality will not. Answering the question, “What nourishes you spiritually?” has been helpful to me. Perhaps spending an hour writing such an essay might help you as well.

Peace,

Craig A. Satterlee, Editor, Preaching Helps http://craigasatterlee.com Preaching Helps

251 Proper 13 (Lectionary 18) drama. It is in the course of this chapter August 5, 2012 that opposition leaps up in threatening proportions to begin to take its awesome Exodus 16:2–4, 9–15 role in the story” (John’s Story of Jesus [Philadelphia: Fortress, 1984], 39). The Psalm 78:23–29 chapter is straightforward: First, Jesus Ephesians 4:1–16 performs signs of feeding the multitude John 6:24–35 and walking on the sea toward a safe landing. Then he engages his hearers in For fifteen years I served a congregation a lengthy discourse. named Bethlehem, “house of bread.” I re- The two signs were narrated last week joiced when Year B presented five Sundays (6:1–21). This week, Jesus begins to dis- of gospel readings from John 6 about the close himself to a confused crowd as the one bread of life. We brought special breads for who makes God known (6:24–35). Next Eucharist those weeks, often representing week, Jesus reveals to the grumbling crowd a variety of cultures and continents. We that he is the center of the faith to which gathered food, including garden produce, the Father draws people (6:35, 41–51). to share with a hungry community. Each The week after, over the crowd’s objections, week the readings drew us to the One Jesus calls for public participation in a eu- whose body was taken, blessed, broken, charistic community where he promises to and given for the life of the world. meet his people with life (6:51–58). Finally, In Exodus 16, the Israelites are in some scandalized disciples turn away from their second month in the wilderness after Jesus while others keep following because being delivered from Egypt (v. 1). They they are hearing “the words of eternal life” have been thirsty (15:22ff) and now they (6:56–69). Knowing how the story unfolds are hungry, experiencing “a food crisis, helps the preacher serve each portion of which leads to a faith crisis” (Terence bread-of-life gospel without mashing them Fretheim, Exodus [Louisville: John Knox all together. Press, 1991], 181). God addresses both As we read the gospel we can let the food and faith; people’s suffering moves crowd be our voice. With the crowd who the LORD to intervene. God’s response sought Jesus, we have many questions here (“Draw near to the LORD, for he about this one who attracts, gathers, has heard your complaining,” 16:9) is cast and feeds us in wilderness places. Each in the same mold as God’s declaration, “I time we let the crowd ask a question for have observed the misery of my people us, we notice Jesus turning them from a who are in Egypt…and I have come down dead end to an open door and inviting to deliver them” (Exod 3:7–8). Other wil- his hearers to walk through. He did the derness traditions report that the people’s same in dialogues with Nicodemus in complaints trigger the LORD’s anger (see John 3 and the Samaritan woman at the Numbers 11), but not here. God sends well in chapter 4. quail for meat and manna for bread. Our first question with the crowd is, “John 6 functions as the hinge “Rabbi, when did you come here?” (6:25). upon which the first half of the Gospel Someone wanting to watch but not get pivots,” explains Robert Kysar. “It is the involved might ask such a question. Yet fulcrum upon which the heavy weight of Jesus involves us with his observation, division and opposition begins to tilt the “You are working for food that does not Preaching Helps

252 last” (6:27). You’re wearing masks instead This week, “bread of life” names of being real. You’re making money instead Jesus as revealer of God’s wisdom and of living a life. You’re worshiping work or way, alive for us now (past tense present). leisure or success or any number of other With the crowd we pray, “Sir/Lord, give things instead of the living God. Eat your fill us this bread always” (6:34). JLB of the loaves, but also look up and love the One who feeds you. You’ll know who that is Proper 14 (Lectionary 19) through “the Son of Man.” “Son of Man” in John’s gospel is associated with Jesus’ August 12, 2012 crucifixion, also known as his glorification. The crowd asks, “What must we do to 1 Kings 19:4–8 perform the works of God?” (v. 28) They Psalm 34:1–8 mean, “works for God”—how to measure Ephesians 4:25—5:2 up, how to contribute/get a handle/be in John 6:35, 41–51 control. Jesus offers relief by saying, “This is the work of God [singular], that you 1 Kings 18 shows the contest between believe in him whom he has sent” (v. 29). Elijah and the prophets of Baal. The Read this as “work by God”: You do not LORD withholds fire from the altar to have to “do” anything but only “be”— be Baal and sends fire to consume not only loved, be forgiven, be in relationship with the offering but also the altar dedicated this God through the Crucified, be-lieve. to the LORD. Then Elijah orders the Then the crowd wonders, “What sign killing of the prophets of Baal. Enraged, are you going to give us?” and invokes Queen Jezebel threatens to take Elijah’s the archetypal story of the wilderness (vv. life. This reading finds the prophet flee- 30–31). Jesus makes past tense present, ing. He will end up at Mt. Horeb with declaring that the same God who acted the famous experience of the “still small in the Exodus is now at work in him: “It voice” (KJV, RSV) or “sound of sheer is my Father who [now] gives you the silence” (NRSV). true bread from heaven,” and “I am the But wait! The fact that God is not bread of life” (v. 32, 35; the first of seven revealed in the turbulence of nature, but “I am” declarations in the gospel). in a quiet word, is not the raison d’être At Jesus’ time, the symbol of manna of the passage. Richard Nelson writes, had become associated with the gift of “This [would be] a serious misreading of Torah, the teaching of the law. “How the narrative. The story is really about was God’s word in Torah like manna?” Elijah’s attempt to relinquish his pro- muses Dennis Hamm. “The human spirit phetic office and God’s insistence that hungers for the wisdom of how to live he continue. Elijah and his mission are according to the will of God, for knowing the focus, not God’s presence or absence” what to believe and how to act in ways (First and Second Kings [Louisville: John that find peace with God. Torah, God’s Knox Press, 1987], 123). In other words, self-revelation of God’s self and will, is in this chapter Elijah burns out and is therefore truly bread in the wilderness…. re-commissioned. Now it is Jesus—the eternal Word made Today’s reading features Elijah in his flesh—who is the full revelation of divine burnout and God in divine support mode. communication to the world” (America If the people are to be nourished by the 181:19 [May 29, 1999], 29). prophet’s ministry, God first will have to Preaching Helps

253 feed the prophet. The place is inhospitable Why? You’re beloved children (5:1). and the surroundings can’t possibly give And “live in love.” Why? “As Christ loved Elijah the essentials for life. However, he us and gave himself up for us” (5:2). isn’t just physically hungry, he needs a re- newed spirit, a desire to go on doing God’s To imitate God by living and loving as work. The angel of the LORD addresses Christ has done is impossible without both of Elijah’s hungers. The prophet re- Good Friday, Easter, and the gift of the ceives food and encouragement. “Get up Holy Spirit. These are Christian, not and eat, otherwise the journey will be too merely human, ethics! much for you” (19: 7). This is the function As John 6 enters into deeper contem- of Holy Communion, too. plation of the bread of life, Raymond Brown Up to this point in Ephesians (from has pointed out that the Old Testament text which we have read sequentially for for Jesus’ sermon (6:35–51) was, “[God] several Sundays), the author has been gave them bread from heaven to eat” (quoted exploring the theology of the unity of in 6:31). Jesus goes on to proclaim, first, baptized Christians, who are “members bread; then “from heaven”; and finally in of one another” (4:25). Now Paul (or 6:49–50 “eating.” Today’s reading is largely the person writing in his name) turns a weighing of the meaning of “from heaven” to the practical consequences of being (i.e., an exploration of Jesus’ divine origins). the . He gives injunctions (The Gospel According to John I–XII [NY: that balance negatives and positives, Doubleday, 1966], 278.) supported by theological motivations This portion of Jesus’ discourse fits (Klyne Snodgrass, The NIV Application the setting of the miracle of the feeding Commentary [Grand Rapids: Zonder- as “near Passover” (6:4). Negatively, the van, 1996], 248–249). In short, those verb gongýzō (“to grumble, murmur,” brought together in Christ are to reject 6:41, also 43, 61) has been imported what destroys community and promote from the wilderness stories (e.g., Exod what builds community: 16:8 LXX). The ones murmuring are “the Jews/Judeans”—John labels them v. 25 Not falsehood, but truth. Why? as such for the first time in the gospel One body. and will continue to use the term to v. 26f Not sinful anger, but boundaried connote hostility shown to Jesus and his anger. Why? No place for the devil. followers. (I prefer “Judeans” in the at- v. 28 Not stealing, but work. Why? tempt to lessen anti-Semitism.) Positively, To have something to share (“The thief surpassing Moses in kind, Jesus’ teaching is to become a philanthropist.” Andrew is the new Torah and his presence com- Lincoln). municates the knowledge and very life of God. Eucharistic themes come to the v. 29 Not tearing-down talk, but fore in John 6, but not fully until verses building-up talk. Why? To give grace (speech is sacramental). 51–58 (next week). The gospel this week proclaims the reliability of Jesus’ person v. 31f Not harshness, but kindness and and teaching because of his authorization mutual pardon. Why? “As God in Christ from and intimacy with the Father. forgave you.” And how sweet the name of Jesus Sum “Do not grieve the Holy Spirit of sounds in the believer’s ear! His projects God (4:30f), but “be imitators of God.” are: to raise to life in the new age all those Preaching Helps

254 whom the Father draws when he is lifted their lives. Taking the way of Foolishness up (6:39, 40, 44, 54, and 12:32); to teach and death is like eating empty calories. It of God, as God (6:45–46); to create faith may give a person a sugar high and some that receives and enters eternal life—real energy, temporarily, but it does not build life, beginning even now (6:47–50); to them up as individuals or as a community nurture believers with the ever-living, to do the work of God. In contrast, Lady ever-giving bread of his own flesh crucified Wisdom doesn’t really have customers—she and raised for the life of the world (6:51). has guests. She calls human beings into a As my mother-in-law prayed before each beautiful hall with “seven pillars”—likely meal, “Come, Lord Jesus, be our guest. the created world with its deeds and con- May these gifts to us be blessed. May our sequences—for a banquet that will lead to souls by thee be fed ever on the Living maturity, life, and insight. Bread. Amen.” JLB “Take care,” Paul (or someone ap- proximating his voice) writes, “be careful Proper 15 (Lectionary 20) then how you live” (Ephesians 5:15). In Buddhist thinking, “mindfulness” is an August 19, 2012 important practice—a calm awareness of one’s bodily functions, feelings, thoughts. Proverbs 9:1–6 The epistle writer insists that the key refer- Psalm 34:9–14 ence point, beyond what is happening in, Ephesians 5:15–20 to, and around someone, is an understand- John 6:51–58 ing of the will of God (5:17; cf. 5:10). The world promotes “getting drunk” as the What would you call a society whose activity of choice for renewal (5:18), but advertisements feature all those things— the writer prescribes the practices of wor- products, entertainment, drugs, real ship as instrumental for obtaining wisdom. estate, sex, glamour—that cannot sustain There is no more useful act on earth than our spirits, faith, hope, or love? The Bible worship for the countercultural people of calls it foolish. Proverbs 9 contrasts Wis- God, no better way of “making the most dom and Foolishness or Folly; the first of the time” (5:16). Being “filled with the reading features Lady Wisdom. Lady Spirit,…singing and making melody to the Wisdom invites her guests to a splendid Lord in your hearts, giving thanks to God banquet, and Jesus does her one better the Father at all times and for everything in John 6 by insisting that he is the meal in the name of our Lord Jesus Christ” itself, not merely its host, and that “the (5:18–20)—this is not something we do for one who eats this bread will live forever” ourselves, but something we receive from (6:58). The second reading also distin- the hand of the One who created us and guishes unwise, foolish practices from the made the most of his time with us, saving wise use of the time spent in community us through Jesus’ death and resurrection. and worship. Worship is God making the world new. Lady Folly’s place (Proverbs 9:13–18) It is in the community’s worship that is a dump, and she charges high prices for the living Jesus meets us in the power of low-quality goods. She will let people watch the Spirit, in the bread of eternal life and TV, play videogames and read pulp fiction the cup of salvation. Babies have to put all day. She knows that if they fill their minds things into their mouths to get to know with trash, they have no reason not to trash them—how hard things are, or how soft, Preaching Helps

255 what their texture is, what shape, what fla- from the synagogues and in our time may vor. Jesus says we have to put him into our result in ridicule and being dismissed. mouths to know him. “Jesus said to them, (Becoming Children of God: John’s Gospel ‘Very truly, I tell you, unless you eat the and Radical Discipleship [Maryknoll, NY: flesh of the Son of Man and drink his blood, Orbis, 1994], 164–166) you have no life in you. Those who eat my St. Augustine often reflected on the flesh and drink my blood have eternal life, centrality of the Eucharist in the life of and I will raise them up on the last day; for Christians. He imagined Christ saying to my flesh is true food and my blood is true the church, “I am the food of grown men drink” (John 6:53–55). This is forthrightly and women. Grow, and you shall feed upon eucharistic language and promise. me. You will not change me into yourself, The repetition of the word “flesh” as you change food into your flesh, but (sarx) rather than “body” (sōma) in each you will be changed into me.” (Confessions verse from 6:51–56 is unmistakably Book VII:10, trans. John K. Ryan [NY: graphic and links these verses to the pro- Doubleday Image Books, 1960], 171). JLB logue of the gospel, “The Word became flesh and lived among us” (1:14). “The Pentecost 13 (Proper 16/ language of remaining or abiding [menō] in one another, used in 6:56, is the lan- Lectionary 21) guage of intimacy and shared life. As 6:57 August 26, 2012 illustrates at every level, from the Father, through the Son, to the believer, the focus Joshua 24:1–2a, 14–18 is life and the goal is that it be shared,” Psalm 34:15–22 counsels William Loader. He goes on to say, Ephesians 6:10–20 “[I]f we cannot connect the motif of Jesus, John 6:56–69 the bread of life, to contemporary issues of poverty and hunger, something is miss- What keeps us with Jesus? Why do we ing.” (“First Thoughts on Year B Gospel not drop away, or when we do, why do Passages from the Lectionary, Pentecost we come back? Twelve Step meetings end 11,” accessed at http://wwwstaff.murdoch. with the injunction, “Keep coming back. It edu.au/~loader/MkPentecost11.htm) works!” What about Jesus “works” for our It seems to be the graphic nature of lives so that we don’t want to stay away? eating “flesh” that alienates the crowd Joshua has a ready answer for that (6:52). In verse 54, Jesus employs another question (about God) in the first read- graphic verb, trōgō (“munch,” the sort of ing. The setting is “a long time” after the eating done by an animal, rather than people of Israel had taken possession of esthiō, “eat”). There is no room for inter- the promised land and found some peace preting Jesus’ command metaphorically as and quiet there (23:1). Venerable Joshua if he were saying, “Let your hearts feast has called the people from all the tribes on all that I represent!” “The command together in Shechem, along with their to ‘munch flesh and drink blood’ makes leaders, and is leading them in a covenant unequivocal the demand to take the risk renewal ceremony (24:25–27). of openly joining Jesus in the commu- Harry Wendt of Crossways Interna- nity that lives by his spirit,” wagers Wes tional makes use of the form of ancient Howard-Brook, even when, in John’s time, covenants in his Bible survey materials that resulted in persecution and expulsion (www.crossways.org). The key dynamic Preaching Helps

256 is “Because/Therefore”: Because God did Man ascending to where he was before?” thus-and-so (such as delivered you from Jesus asks those who think his teaching is Egypt), therefore now you are called to act too hard (6:60, 62). In other words, he in a certain way (such as serve God and pointedly foreshadows his death on the love neighbors). Note that God takes the cross, for that is how he will return to the initiative and the human parties respond. heaven from whence he came (6:38). Will Human beings do not earn God’s favor. his death attract people or repel them? Today’s first reading omits the entire In Christ, God is living among us, our “Because” section of the covenant renewal suffering within his suffering; present, (24:2b–13). It skips to the “Now therefore,” touched, hurt, wounded, dying, dead, Joshua’s call for the people’s response to raised, ever offering holy spirit and new God’s saving and protecting attention life (6:63). “Eat my flesh” means receiving and actions: “Now therefore revere the this human, crucified Jesus as a bringer of LORD and serve him in sincerity and God for us and for our salvation. in faithfulness…” (24:14–15). Yet the Jesus knows that there are those who people’s own enthusiastic affirmations do will not believe, and he commends them to recall and recount the “Because” actions of the mystery of God (6:65). But Peter has God that brought them to this time and found himself drawn by God and makes place (24:17–18). They are grounded in his confession of faith in its Johannine ver- the central memories of faith. sion: “Lord, to whom can we go? You have It is an absurd predicament when the words of eternal life. We have come to God’s saving attention and actions are believe and know that you are the Holy perceived as scandalous instead of gra- One of God” (6:68–69). “‘Holy One of cious. Yet that is what is happening in God’ [presents] the only use of such a title the gospel reading from John 6. In a in this gospel,” notes Robert Kysar; “John previous pair of misunderstandings and enjoys using a variety of titles for Jesus and complaints, “the Jews/Judeans” objected implies each is applicable to some degree” to Jesus telling them that he was from (John, [Minneapolis: Augsburg Publishing God and uniquely offered life to the world House, 1986], 113). (John 6:41, 51–52). In this reading, Jesus’ Like Peter, I have a checkered his- own disciples complain and, scandalized, tory of faith—believing and betraying, decide to leave off following him (6:61, sometimes flimsy, sometimes firm. The gongyzō, the wilderness murmuring word, epistle writer concludes Ephesians by and skandalizō; 6:66). urging constancy, commanding all the What’s wrong with following Jesus? Over the years, I have met plenty of people baptized to “stand,” “withstand,” “stand who rightly reject the god they suppose firm,” and “stand therefore” (Eph. 6:11, Jesus to be—distant, bigoted, indifferent, 13, 14), grounded in the central memories irrelevant, old-fashioned, punitive, violent. and promises of faith. But Jesus has been striving in this chapter “No other strength than God’s own to present the kind of God he is—close by, can fortify the saints,” Ronald Olson de- for the whole world, passionate, present, clares, noting that “armor” does not come bridging to the everlasting future, accepting from self-discipline but from outside us, human judgment, dying. Truthfully, this is from God. not the god we want, either. “People of faith the world over find “What if you were to see the Son of themselves contending against oppres- Preaching Helps

257 sive authorities and sanctions. There are high-sounding religious affirmations in entire systems of violence and despair the church mean nothing in public con- at work against us…. Ancient Roman texts. Jesus speaks in Mark with the voice armies simply marched headlong into of a prophet, someone who understands enemy forces. But the well-protected us well enough to call our bluff; he knows soldiers stayed in such close formation, our lack of integrity. shoulder to shoulder, shields overlap- In Deuteronomy Israel is pausing ping, that the blows of their opponents at the boundary between forty years of had little effect…. [T]here is no law wandering in the wilderness and a new life against Christians standing together in the promised land. Moses stops for a in truth, righteousness, peace, prayer, sermon at the boundary, because even good and perseverance. Nothing to keep us changes call for taking stock and deciding from joining forces, side by side, against how to move forward. He tells the people violence and oppression….We need not to conserve what is important: “Give heed,” fear being overrun. Within the garrison “keep,” “observe,” “take care,” “watch of God’s provision, the word has come yourselves closely,” “neither forget nor let down the chain of command—stand them slip.” The important content seems ground!…Faith’s resources are sufficient to consist of “statues and ordinances” until to prevail.” (“‘Thinking and Practicing Reconciliation’: The Ephesians Texts for Moses reveals that he is not talking about Pentecost 8–14,” Word & World XVII:3 a guidebook, but a guide; not a law code, [Summer 1997], 327–328) but the lover and deliverer of the people. “For what other great nation has a god so JLB near to it as the LORD our God whenever we call to him?” (4:7). Answer: No other Pentecost 14 (Proper 17/ great nation! Now, literally, Israel was not Lectionary 22) then a great nation, nor should the present United States be read wholesale into this September 2, 2012 verse. Instead, lift up the God who draws “near to” people whenever and wherever Deuteronomy 4:1–2, 6–9 they cry out. Psalm 15 In the promised land, the people of James 1:17–27 Israel disregarded Moses’ admonitions. Mark 7:1–8, 14–15, 21–23 Prophets who reminded them of cov- enantal agreements found themselves at Students go back to school at this time risk. In Mark, Jesus stands up as prophet of year to study (among other things) to challenge what leaders were calling the math, with its integers or whole numbers. best practices for faithfulness. He says that “Integrity” comes from the same root and staking out special turf through rituals of carries much the same sense of wholeness. washing and eating is turning in on self, The three Scripture readings are about not serving the God whose ears are open integrity. Deuteronomy says the integrity to the cries of people in need. Jesus’ call of a community of faith will be inviting for integrity will land him on a cross. to others—will reach out across space and However, the God so near to those who time. James says that our words of faith cry out will find a new way forward then. and actions in life must be congruent, Some organizations have secret integrated, because it is a travesty if our handshakes. Others have clearly defined Preaching Helps

258 missions or common interests. The Jewish- bolizing that everything belongs to God Christian letter of James tries to clarify and is to carry out God’s purposes. James’ the identity markers of the community of picture is that the Christian people are to people who have been baptized into Jesus be early offerings to God, since we already Christ. James is written in the name of the are the beneficiaries of the promises God brother of Jesus who emerged as a leader made through Jesus Christ. God desires to in the Christian community in Jerusalem harvest all of humanity to such a Christ- (see Acts 15:12–21), though it is not likely shaped life. Our witness may help that that he wrote the letter himself. happen. We belong to God’s team and need Martin Luther famously referred to to discipline ourselves to play to that end. James as “an epistle of straw.” Luther found Often we look in mirrors to find James disappointing because it does not mistakes and flaws that need fixing. James dwell on justification by grace through uses the mirror image differently. He faith as the meaning of Jesus. In fact, Jesus suggests that we look in the mirror for is mentioned by name only twice in the a positive role model and for the image letter (1:1, 2:1). Instead, James dwells on of the fully alive, mature, vibrant, life- the street smarts of life in the new faith. loving individuals God intends us to be. What happens when Jesus’ people try to James wants us to keep before ourselves live a Jesus-shaped life? James takes up the changes God has brought into our topics like class conflict between the rich lives by incorporating us into the body of and the poor; the discord that results if Christ, and he wants us to keep living out some members of a community badmouth of that new life. We are first fruits—the others; and the lack of integrity if people mirror says so. JLB don’t “practice what they preach.” The letter is wisdom literature addressing the Pentecost 15 (Proper 18/ most pressing problems of the churches. It has been selected to provide the second Lectionary 23) readings through the month of September. September 9, 2012 Chapter 1 of James mentions all the major topics he will take up later in the letter. Isaiah 35:4–7a It also gives us the main theme: “Be doers Psalm 146 of the word, and not merely hearers who James 2:1–10 [11–13] 14–17 deceive themselves” (1:22). James coaches us Mark 7:24–37 to make choices in our lives that match up to the values of our faith. Like a coach, James There’s an embarrassment of riches in gives two strong pictures of the “game” and this week’s lectionary, but the readings all goal he has in mind for the people of God: resound with the message that the Lord’s First, he wants us to play consistently for welcoming grace extends to all. In the our “team.” For this he uses the picture of gospel Jesus moves into Gentile territories “first fruits” (1:17–18). Second, he wants us and, after his initial negative reaction, to keep an eye on how we’re doing; honing heals people there. So he sets patterns our skills and playing our best. For this he of inclusion, which members of his own uses the picture of the “mirror” (1:22–25). movement would follow. But the epistle In ancient Israel when a new crop writer observes favoritism for rich over poor ripened, farmers took the first fruits, ears, at work in the Christian community and or sheaves and offered them to God, sym- condemns it. The Old Testament reading Preaching Helps

259 and Psalm proclaim that God helps the and having “an impediment in his speech” poor, ends exile, heals hurts, and overcomes (7:32). Jesus touches him with his fingers oppressions. So many good themes that and his saliva—just as God bent over the the preacher has the difficult/delightful dust of the ground at creation to make a task of choosing among them! human being—and prays the performa- “Having presented a healing doublet tive words, “Be opened” (the Aramaic in ‘Jewish’ territory (5:21–43), Mark ephphatha; cf. 5:41). Immediately the man now narrates a corresponding doublet is well, and the utterly astounded crowd in Gentile territory (7:24–37). Jesus exclaims, “[Jesus] has done everything journeys to the region of Tyre and Sidon, well; he even makes the deaf to hear a coastal area considered well outside and the mute to speak” (7:35, 37). Thus the scope of Palestinian Jewish society Gentiles are praising the fulfillment of (7:24a). The healings that take place here biblical prophecy, which saw such heal- serve as object lessons in the inclusivity ings as evidence of the end times! just advocated” (in last week’s gospel, Jesus’ Gentile crowd is alluding to Isa- 7:19b; there he declared all foods clean iah 35, the first reading. There the prophet and here he decides all people are clean). looks for God to restore creation (35:6b–7, (Ched Myers, et al., Say to This Mountain: also 1–2), heal the disabled (35:3–6), and Mark’s Story of Discipleship [Maryknoll, bring home the exiles (35:8–10). (Parallel NY: Orbis, 1996], 82) themes can be seen in Psalm 146.) Walter The first healing is remarkable for Brueggemann explains, “The theme is that many reasons. A woman approaches the coming governance of Yahweh will Jesus on behalf of her daughter who has radically transform both bereft ‘nature’ and an unclean spirit (7:25). She is a stranger disabled ‘history.’…The turning point for who intrudes on someone who is seek- the disabled is the utterance of verse 4a, ing a private retreat (7:24); an unclean which is a gospel announcement, the asser- Gentile who gets her daughter healed by tion of a newness from God. The assertion an observant Jew; a woman who claims consists in two imperatives: ‘Be strong, do help from a man who is not her relative; not fear!’ The latter is an oracle of salvation, a conversation partner who is his equal, an utterance of assurance that is situation turning insult to insight; a non-disciple changing.” (Isaiah 1–39 [Louisville: West- who understands Jesus better than he minster John Knox, 1998], 275–276) understands himself and helps him grasp Yet disabilities new and old continue his calling. At the end of their repartee, to arise. James has observed a shocking Jesus tells the woman, “For giving me the fault line in the community that follows Word (logos), you may go home satisfied Jesus: discrimination in worship and other now—the demon has left your daughter” church gatherings that favors the rich (7:29). Apparently, even the Son of God and denigrates the poor (2:1–4). Social (1:1) needs to hear God’s Word from conflict between rich and poor extends time to time. Never again in Mark does to other public settings, with the rich Jesus refuse to heal anyone or question taking the poor to court, possibly for anyone’s worthiness to be healed. All are non-payment of debts. The rich justify welcomed at the table of God—not as their actions on the basis of legality, saying dogs but as beloved children. they are within their rights to prosecute The second healing, also in Gentile the poor, because the poor who owe them territory, is of a man described as “deaf” money are the law-breakers (never mind Preaching Helps

260 that they are beloved brothers and sisters the Christian community because of in Christ) (2:5–7). James insists that the the damage done when tongues are not law of God, both in the Old Testament bridled. And Peter confesses with his lips and particularly Jesus’ “royal law” (“You that Jesus is the Messiah. shall love your neighbor as yourself,” Yet there is a deeper theme in these 2:8), the “law of liberty” (2:12), would readings as well, the theme of suffering. arrange the relationships between rich What happens when our words grow out and poor with an emphasis on other of the experience of suffering, as with the values and outcomes (2:8–13), namely, servant of God in Isaiah’s passage? What the value of an attitude of mercy rather happens when our words cause the suffer- than judgment (2:13) and the outcome ing of others, as with James’ community? of practical help for the poor as the sign And what happens when our confessions of living faith (2:14–17). and subsequent commitments mean that Prophetically, James names the gap we become involved with Jesus’ cross, as between wealth and poverty as a great Mark describes? Will we be able to give moral crisis—facing America as much as it thanks, with the psalmist, that the LORD faced first-century communities. The gap has rescued our lives from death, our eyes fractures along color lines as well. We who from tears, and our feet from stumbling have been baptized all “have the excellent (116:8)? Listen, learn, and live. name [of Jesus] invoked over” us (2:7). The gospel today is a turning point We also are on many “sides” politically. in Mark’s gospel. From now on Jesus Addressing poverty by showing mercy to will shift his attention toward Jerusalem the poor—in attitudes, church fellowship, and the showdown with the powers that practical actions, and public laws—could be. Along the way he works to form his be something that calls us together across disciples into followers. Two framing political dividing lines. If so, our human stories about the healing of men who are places might “be opened” to revel in more blind (8:22–26 and 10:46–52) provide of the embarrassment of riches that God commentary on the capacity of disciples to bestows through font and table. JLB grasp such repatterning. Jesus introduces the section asking, “Who do people say Pentecost 16 (Proper 19/ that I am?” (8:27) and concludes by aver- ring that “the Son of Man came not to be Lectionary 24) served but to serve, and to give his life as September 16, 2012 a ransom for many” (10:45). The church dwells in this catechetical emphasis for Isaiah 50:4–9a seven weeks (through Lectionary 30). Psalm 116:1–9 It is Peter who takes the deep breath James 3:1–12 and says out loud, “You are the Messiah” Mark 8:27–38 (8:29). Then Jesus “openly” tells Peter (and us) what it will mean to follow him. Each reading offers perspective on the First, he says, understand “Messiah” in a motif of speaking (and listening). Isaiah, revised way. Jesus won’t be a superhero listening to God and the community version of Messiah. He won’t knock the around him, speaks to sustain the weary. Romans dead or whip their behinds. He The psalmist calls out to God—the lis- must, he says, be rejected, suffer, and die tener nonpareil—for rescue. James blasts before rising again on the third day. Preaching Helps

261 When Peter rebukes Jesus for pre- is the thematic and structural center of dicting this outcome, Jesus rebukes him Isaiah 50, the LORD’s calling (verses 4–5) in turn (same verb, epitimaō, the one for and vindication (verses 7–9) of the servant silencing demons, 3:12, and calming a frame the passage on either side. It is the raging sea, 4:39). He tells Peter where LORD’s initiative that defines both the to go, literally: “Get behind me, Satan.” vocation and destiny of the faithful. God’s (8:33). To abandon the tempter’s wrong help is the source of their confidence and (human) perspective, Peter needs to get hope in the midst of suffering.” (http:// behind Jesus—following Jesus, copying www.workingpreacher.org/preaching. Jesus, and, yes, riding on Jesus’ coattails aspx?lect_date=9/13/2009&tab=1) into death and new life. If Jesus can deny James addresses unnecessary suf- himself, say no to putting himself first in fering in human communities (not just his life, then so can we. If Jesus can take church communities) caused by careless up his cross and give himself away to and abusive words. He combines Jewish make us free, so can we (8:34–38). scriptures and pagan Greek philosophers “Following Jesus is, more or less, to list the damage (3:3–11): Your tongue Mark’s definition of what being a Chris- is like a bit and bridle on a horse—guide tian means; and Jesus is not leading us on it! Your tongue is like a rudder on a a pleasant afternoon hike, but on a walk ship—steer it! Your tongue is like a wildfire into danger and risk. Or did we suppose from hell—don’t play with matches! Your that the kingdom of God would mean tongue is like a dangerous animal—tame merely a few minor adjustments in our it! Your tongue is like a toxic substance ordinary lives?” (Tom Wright, Mark for poisoning a well—don’t dump it! He Everyone [Louisville: Westminster John marks the theological motivation in Knox, 2004], 112) 3:9–10, “With the tongue we bless the Isaiah wrote four “servant songs” in Lord and Father, and with it we curse those “the Book of Comfort” (Second Isaiah, who are made in the likeness of God…. chapters 40–55). Today we hear the third My brothers and sisters, this ought not “song.” The person speaking sounds like to be so.” Because God has so tenderly someone who is trying to be faithful to a named us “beloved of God” in baptism, God-given mission, which has brought suf- therefore we speak of and to others with fering. It could be a group like Israel in the respect and love. JLB Exile (the original setting), was applied to Jesus by the early church, and may describe Pentecost 17 (Proper 20/ many who have followed Jesus by taking up the cross. “In the middle of ordinary Lectionary 25) time, the passage reminds the faithful of September 23, 2012 the cost of discipleship,” says Frank Ya- mada. At the “crux” of the passage, v. 6, Jeremiah 11:18–20 the servant nonviolently gives his back to Psalm 54 those who strike him. “The same Hebrew James 3:13—4:3, 7–8a verb, natan (‘give’), which the poet uses to Mark 9:30–37 describe the LORD’s gift of speech in verse 4, is used here in verse 6 to describe the “Look out for Number One! “is the advice prophet’s disposition toward those who we most commonly hear. “Take care of oppose the message…. Though suffering yourself and your needs, and don’t worry Preaching Helps

262 about anyone else.” Today’s readings turn Of the ten imperative verbs in 4:7–10, that bit of popular wisdom upside down. only three are in the lectionary, yet they Get busy taking care of other people, are extraordinary commands: “Submit especially children, Jesus says, and you yourselves therefore to God. Resist the will really be (or meet) Number One. devil, and he will flee from you. Draw Jeremiah and the psalmist display what near to God, and he will draw near to God’s followers do when they are threat- you” (4:7–8a). Actually, in Christ God ened, persecuted, and far from first place already has drawn near to reorient our or safety: They pray to God for justice. life together, so take note and take heart. James urges the Christian community to Serving as prophet in the seventh follow a path of wisdom that takes others’ and sixth centuries C.E., while Babylon needs into account. was endangering Judah, took its toll on The reading fromJames seems like Jeremiah. Over time he was attacked by part of a courtroom drama or prophetic his own brothers, beaten and put into lawsuit charging his hearers with embrac- the stocks by a and false prophet, ing a polarizing and divisive stance toward imprisoned by the king, threatened with people. Two of the indictments James death, thrown into a cistern by Judah’s of- makes (signaled by the questions he poses) ficials, and became an object of contempt are included in the lectionary’s excerpt: and ridicule. A section of the book of Jeremiah includes several of his laments, t The first issues are immaturity and complaints, or “confessions” (in chapters arrogance, partiality and hypocrisy 11–20). The lament or complaint is the (3:13, 17). Evidence shows commu- most prevalent form of biblical prayer. In nity members being motivated by this reading, Jeremiah employs it in the selfish envy. There is quite a contrast context of injustice. While his tormentors between their current bitterness and are guilty of sin and “evil deeds,” Jeremiah the “wisdom from above” that would believes that he is without blame. God be “pure, peaceable, gentle, willing to has helped him discover the plot against yield”—that would look like God were him, and now Jeremiah prays that God present and managing things! will take vengeance on his enemies (11:18, t Another issue concerns conflicts and 20; today’s Psalm 54 exhibits similar disputes (4:1). James traces interper- themes). Jeremiah’s words link with the sonal fissures back to internal conflicts gospel at the points of Jesus’ frustration in each person and finds their roots with his disciples’ lack of understanding in people grasping for things and for and his passion prediction that foretells power. his betrayal and death. Mark 9:30–31 is the briefest version t Two other issues are friendship with of the passion predictions. The most strik- the world and disregard of Scripture ing difference is in whose hands the Son (4:4–5). of Man will be betrayed. The first and Do these problems characterize the third predictions mention the Judean churches that our preachers will be ad- authorities. Here the Son of Man is be- dressing, or will the preachers bring other trayed simply “into human hands” (9:31). indictments on behalf of God? Either way, Jesus’ betrayal is not by some demonic or the final section of the passage advises divinized force; the responsibility is ours defendants on how to approach the bench. (Bill Moos, text study notes distributed Preaching Helps

263 Sept. 21, 2003, in Portland, Ore.). Pentecost 18 (Proper 21/ Immediately the disciples do not Lectionary 26) understand, and soon Jesus makes another attempt to form them. On the way to September 30, 2012 Capernaum they had been arguing with Numbers 11:4–6, 10–16, 24–29 each other about who was the greatest, Psalm 19:7–14 though they won’t tell him that. When James 5:13–20 he “sits down,” “calls the twelve,” and Mark 9:38–50 “says to them,” he is taking the role of a rabbi or teacher. He is not inviting them All of today’s readings suggest that all into a logic classroom but into a school God’s people share in ministry. The first for discipleship in the kingdom of God. and second readings consider the role We see the visual. Now the audio: of “elders.” The first reading and gospel Jesus says, “Whoever wants to be the propose that we make working alliances first must be last of all and servant of all” with people outside of our primary group. (9:35). We hear this audio; then we see The second reading and gospel call for this action: Jesus takes a little child, puts strenuous efforts against death and domi- it in the middle, and takes it into his own nation systems. God needs young and old, arms. Possibly this is what a Jewish father insiders and outsiders to work together to does when a baby is born to his wife, a love, bless, and save the world. sign that he acknowledges the child as The people of Israel behave with consis- his own and takes responsibility for it. tent faithfulness in Numbers 1–10 but rebel Certainly this is what happens in Holy throughout chapters 11–20. Their griping Baptism. The audio continues, “Whoever infuriates God, who is ready to punish until welcomes one such child in my name Moses intercedes. Today’s reading is part of welcomes me, and whoever welcomes me a two-track story: (1) The people complain welcomes not [only] me but the one who about the lack of meat (11:4–6), and (2) sent me” (9:37; cf. Matt 25:31–46). Moses complains about being overburdened It is said that Menachem Schneer- (11:10–15). The lectionary excerpt follows son (1902–1994), a Lubavitcher rabbi the second track in which God answers in Brooklyn, used to stand every week Moses’ complaint. Moses is so frustrated for hours as hundreds of people filed by that he tells God to strike him dead if this to receive his blessing or advice about is going to be the way things are (11:15). matters great and small. Once someone God divides the spirit that is upon Moses asked him how he, who was in his 80s, among seventy elders (11:16, 24–25), in- cluding two men who didn’t go through the could stand so long without seeming to proper channels and forgot to come to the get tired. The rabbi replied, “When you’re leadership installation service, but prophesy counting diamonds, you don’t get tired.” anyway (11:26–29). The omitted portion of Children in our midst: Diamonds. the story shows God answering the people’s You and you and you among us: Dia- complaint by providing meat through a monds. Welcoming God in our welcome surfeit of quail (11:18–20, 31–34). The of one another: Priceless. JLB Hebrew pun “spirit/wind” is prominent in both of God’s answers: God’s “spirit” falls on the elders and God’s “wind” delivers the Preaching Helps

264 quail. Though the elders’ help may be a spiritual bondage, regardless of who the one-time event (11:25), Moses strenuously agent of healing was. He says, Lighten up, affirms their legitimacy (11:29). dear followers of mine—“whoever is not The second reading is from the end against us is for us” (9:40). He doesn’t say, of the letter of James—indeed, the very “Only those who subscribe to our points end, with no “greet so-and-so and goodbye” of doctrine may be authorized to practice gestures that Paul would have included. miracles.” Or, “If they’re not from our “Everyday needs” are addressed in this denomination or religion they can’t share text, “which envisions a community in the power.” Or, “They’re either for us or which people suffer and pray, rejoice and against us, and if they’re against us, shut sing, become sick and get well, sin and are them down or blow them up.” He says, forgiven. Such a broad spectrum of activi- “Anyone who isn’t against us is for us.” ties reflects congregational life as we know What an open, curious, appreciative stance it—people with all kinds of needs looking the Christian church might have toward to the community of faith for help. And all sorts of people and groups if we took what is instructive here is that the church Jesus literally in this regard. When we know offers help in ways that are genuinely ap- what we stand for as Christian people, propriate and effective.” (Fred Craddock we can find allies in other churches and et al., Preaching through the Christian Year: all of society to partner with on matters Year B [Continuum, 1993], 424–425). important for the common good. In particular, James confirms that prayer Jesus goes on to deplore those who makes a difference; “the prayer of the righ- subvert the common good, particularly if teous is powerful and effective.” Through they “put a stumbling block” (skandalizō) prayer God can heal physically (sickness) before any “little ones who believe in and spiritually (sinfulness) (6:15–16). me,” whose only helper is God (9:42). The elders’ prayers and anointing with oil He says without mincing words that such that James prescribes are not “,” a one would be better off drowning in a blessing for death, but a means for cure the deep sea with cement boots on (OK, (6:16). In its caring, truthfulness, and “millstone”) so they can never get back mutual trust, the faith community that to commit a further crime. Just as we James describes is a model congregation, are ready to point the finger at “them,” yet not an impossible standard. he says that we, his people, are among James reminds us that if any follow- the perpetrators. If so, now is the time ers have wandered away from the truth, to stop: “Put out those eyes that can’t see those concerned should try to lead them with respect, faith, hope, or love, and get back (5:19–20). On the other hand, new ones!” (9:43–48). When we don’t Jesus alerts us that not everyone who is discipline ourselves, it becomes a living different has wandered away from the hell all around us (9:48). truth. Previously in Mark, the disciples How amazing that the one who put had been unable to cast a demon out of the millstone around his neck was Jesus, a child (9:14–29). Now they resentfully drowning under the depths of our sins. tell Jesus about someone who performed We hear the “splash splash” of his baptism an exorcism successfully, suggesting that rather than the “chop chop” we deserve. the independent contractor ought to be We taste his salt in the bread broken and stopped. Jesus, however, appears glad to given for us; his Spirit is fire to energize hear that someone has been freed from our share in his mission (9:49). JLB The StewardshipTithing and Foundation

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