Intersections

Volume 1997 | Number 2 Article 1

1997 Full Issue, Number 2, Winter 1997 The onC gregational and Synodical Mission Unit, The vE angelical Lutheran Church in America

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Augustana Digital Commons Citation The onC gregational and Synodical Mission Unit, The vE angelical Lutheran Church in America (1997) "Full Issue, Number 2, Winter 1997," Intersections: Vol. 1997: No. 2, Article 1. Available at: http://digitalcommons.augustana.edu/intersections/vol1997/iss2/1

This Full Issue is brought to you for free and open access by Augustana Digital Commons. It has been accepted for inclusion in Intersections by an authorized administrator of Augustana Digital Commons. For more information, please contact [email protected]. INTERSECTIONS faith + life + learning NUMBER 2 Winter 1997

The Vocation of a Lutheran College, II INTERSECTIONS faith + life + learning NJIMBER TWO WINTER 1997

Contributors to this Issue Focus:- Walter R. Bouman ...... Lutheran Tradition:Five Continuing Themes Responses: Steven Paulson ... My Wife, We Have Not Come to the End of All Our Trials, but a Measureless Labor Yet": The Lutheran Argument in Colleges. Kimberly Hague & Jon-David Hague... Disputatio Pro Quo? The Search for Lutheran Education JaneHokanson Hawks ...... Feeling at Home: Dimensions of FacultyLife Ben Huddle ..."You Shall Know the Truth, and the Truth Will Set You Free:" A Scientist's Perspective Chuck Huff...... On the Outside Looking Out: A Personal and Social Psychological Response Two Poems: BrianWallace ...... "The Advent Carol" & " The Madonna of Dohany Street"

Institutional Focus: l Baird Tipson ...... Embodying the Tradition: The Case of Wittenberg University

Intersections Number 2, January, 1997

Published by the Division forHigher Education & Schools The Evangelical Lutheran Church in America Published at Capital University, Columbus, Ohio, USA 43209

James Unglaube, Publisher Tom Christenson, Editor

Editorial Board Timothy A. Bennett, Foreign Languages and Literatures, Wittenberg University Karla Bohmbach, Dep't. of Religion, Susquehanna University Tom Christenson, Dep't. of Philosophy & Religion, Capital University DeAne Lagerquist, Paracollege & Dep't. of Religion, St. Olaf College James Unglaube, ELCA Div. For Higher Education & Schools

Staff I Jessica Brown, Student Assistant Jane Coleman, Secretary Purpose Statement

This publication is by and largely forthe academic communities of the twenty-eight colleges and universities of the Evangelical Lutheran Churchin America.It is published by the Division forHigher Education and Schools ofthe ELCA. The publication presently has its home at CapitalUniversity, Columbus, Ohio which has generously offeredleadership, physical and fmancial supportas an institutional sponsor forthe inaugurationof the publication.

The ELCA has frequently sponsored conferences for faculty and administrators which have addressed the church - college/university partnership. Recently the ELCA has sponsored an annual Vocation of the Lutheran College conference. The primary purpose of INTERSECTIONS is to enhance and continue such dialogue. It will do so by:

* Liftingup the vocation of Lutheran colleges and universities * Encouraging thoughtfuldialogue about the partnership of colleges and universities withthe church * Offering a forum forconcerns and interests offaculty at the intersection of faith,learning and teaching * Raising fordebate issues about institutional missions, goals, objectives and learningpriorities * Encouraging critical and productive discussion on our campuses of issues focalto the life of the church * Servingas a bulletin board forcolllillunications among institutions and faculties * Publishing papers presented at conferencessponsored by the ELCA and its institutions * Raising the level of awareness an10ng faculty about the Lutheran heritage and connectedness of their institutions, realizing a sense of being partof a larger family with common interests and concerns.

From the Publisher

Withthe arrival of issue Number 2 ofIntersections we are well into the maturing ofthe Vocation of a Lutheran College project. In August, 1996 we gatheredfor the second annual conference on thisthen1e. We heard fromWalter Bouman of T1inity Lutheran Seminary on just"What is Lutheran;What is theLutheran Tradition." The followingpages capture on the printed page his words to us at the conference. His thoughts can be summed up by theheadings forthe major sections of his paper. He said that the Lutheran tradition is biblical, catholic, evangelical, sacramental,and world-affrrming. I was particularly taken by Walt's words in speaking about the Lutheran tradition being worlds-affirming. He talked about theworld as being, " ... received,enjoyed, served as God's Gift." As we think about location, not of the college as institution fora moment, but as what we instill in the minds and hearts of our students, this kind of stewardship ofcreation takes on special meaning.

The conferenceincluded threepresentations on "How is the Lutheran Tradition Embodied in its Colleges and Universities," Wendy McCredie fromTexas LutheranUniversity and Baird Tipson fromWittenberg University shared their thinking set in the context of the institutionsthey serve. In Barid's presentation, includedin this edition, he concludes by speaking about" ...five fundamental things that every Wittenberg students shouldbe able to do upon graduation." He makesthe case that all five growout ofthe Lutheranroots of Wittenberg. They state that Wittenberg wants every graduate to: + respond with understanding to the depthand complexityof the human condition + recognize,defme, and solve problems + develop a sense of vocation + assume leadership + takemoral responsibility They look good.

Wendy'spaper concluded with words about her perspective on the reasons we serve these institutions. She said that we" ... do so because in largemeasure [we] share the concern... forjustice and for the non-judgmental searchfor truth. She said that many ofus would claim". . . that [we] engage in action forthe sake of love and justice forour neighbors. She goes on to say that"[i]t is this colllillitment to the non­ judgmental understanding that promotes action forthe sake of love and justice thatunities us. It is we who embody bothindividually and collectively the Lutheran tradition." The Vocation of a Lutheran conferences have been an opportunity for all of us to gain a greater understanding of that tradition.

Bob Vogel, in his presentation: "Coherence - And Now what? challenged many of us on the campuses and in the church to think about how we make this tradition ofwhich we are a part more real inthe way we do our work. In speaking to thoseof you who serve on the campuses he said:

Many have expressed what a joy and blessing it is to be a part ofplaces like ours where you can be totally engaged in what you aredoing. You don't have to leave yourbeliefs, your values, your feelings at home when you go into the classroom and when you are talking with students or colleagues. Youcan talkabout your own beliefs and values. Youcan share what you hold to be the meaning of life. Forall that the Lutheran tradition in higher educationmay mean theologically, andhow it has expresseditself historically, it comes to life and has its meaning on the campuses in how we give expression to it in ourown lives and theways we lead them andshare them.

The planningcommittee which serves this project is now engagedin plans forthe thirdconference, which will also be supportedby the Lilly Endowmentof out funds still available for the 1996 grant. We are alsocontemplating the direction forfuture issues of Intersections. We are consideringputting in place a vehicle to provide opportunitiesfor scholars on our campusesand elsewhere to engage in writing andsharing onthis topic. In allof this your thoughts are always welcome. Your evaluationsof the two conferencescontinues to help shapefuture events.

The Vocation of a Lutheran College project really lives, however, through the continuing and broadening dialogue taking place on your campuses. We are excited by the proposals we received from you about these activities. We areanxious to stay in touch with how they proceed. Thanks to all ofyou foryour interest andyour commitmentto exploringthe tradition in which we live and serve.

James M. Unglaube Director, Colleges and Universities ELCA Division forHigher Education and Schools January, 1997

From the Editor An Invitation

Thoseof you whoread the first issue of INI'ERSECTJONS and have this one in handprobably recognize a pattern,Both of these firsttwo issues have much thesa me format: 1) a lead essaypreviously delivered at a Vocation ofLutheran College Conference and 2) several responses. The question thereforenaturally arises, will all issues ofINJ'ERSECTIONS look like this? The answer is no, definitelynot.

Whilewe plan to devoteone issue each year specificallyto continuingthe dialogue initiatedat theseconferences, we also intendanother issue whichis moreopen-ended, open-textured, and shaped by the kinds of essays, reviews, poemsand/or other artworkyou, our readers, send us. We'd be particularly interested in getting letters about things we've already published, thingsthat may have inspired, puzzledor upsetyou. The idea isto engenderengaged �ussion. We hope,in fact, to receiveso much goodstuff from you to necessitate publishing more than twice a year. We aren't presently set up to do that, but it would be a niceproblem to have.

Thus fara trickleof interesting manuscripts have begunto comein. We are in process of planningan exciting swnmerissue which will be sent out to your campusesfirst thingin September. So please write us and share your goodwork withus and therebywith your fellowfaculty / administrators at the other ELCA colleges and universities. TurningToward Leaming

Every semester I have a class ofabout 30 seniors read some selec!ions fromAristotle's Nichomachean Ethics. What theyread includes the followingsentences: "Learningand study [theoria] seemto be the only activities which areloved primarilyfor theirown sake. For while we derive an advantage from practical pursuits beyond theaction itself, fromstudy we derive nothing beyond the activity of learning." These sentencesnever failto drawa response, usually a disbelieving hoot of laughter. But frequently a student will say, "Not onlyis studyuseful for otherends, but that'sthe only reason thatit's pursuedat all. No one would study just forthe sake oflearning.It's not like it's pleasurable or something. If I didn't think the diploma would get me a job, I wouldn't be studying at all." At this point we usually have an interesting discussion abouthow an otherwise intelligentHellene like Aristotle could have gotten thisso wrong.

I am not theperson only who has noticedthat many students arenot well disposed toward learningfor its ownsake. Many facultycolleagues (at myown and institutions)other testify to an arrayoffacts: a) Students rarelypursue a referenceor a suggestionto read somethingin addition towhat is assigned.b) Evenassigned material may be skippedif"it won'tbe on thetest." c) F acuityare, consequently, spending more andmore time "policing assignments."I, forexample, findit necessaryto have my students turnin daily'readingreports on assignedreading. Failing to requirethis I findonly about 1/5 ofmy students will read the assignmentsin a timely manner. d) Faculty who require substantialamounts ofwotX students:from ( even in traditionallyhigh-pressure majors like pre-med) arefrequently blamed, negativelyevaluated, andeven verbally assaulted for expecting the quantity and quality of work they do. e) There is an alarining increase in cheating, plagiarism and academic dishonestyacross thecountry. Frequently students respond to the"inconvenience" of be ing caughtand punished by saying: "Afterall, I just wanted the grade, not to really learnthat stuff."

Facultygatherings overlunch or coffee oftenturn toward complainingabout the lack oflearningmotivation in students. The problem is, of course,that complaining our about it does nothingtoward addressing theproblem. So my focalquestion is: "What cana college/universitydo to help turn students in a positive way toward learning?"I will not claim that it's a problem thatcan be "solved" or eradicated because the sourcesof it lie so deepin our culture.By thetime students arrive in college the attitude may alreadybe quitefirmly set. But thequestion is: "What canwe do to help turnstudents toward learning?"

Neil Postman,in his recentbook, The End ofEducation, argues that this alienation toward learningtakes place as commonlyas it doesbecause youngpeople across ourcountry lack a set of narrativeswithin which theefforts of learning make sense. Postman writes, "Without a narrative, kife has no meaning, Without meaning, learninghas no purpose. Without a purpose, schools are houses of detention, not attention. This is what my bookis about." There are publicly espoused narratives that make sense of getting a diploma: "getting a good job," i.e., one that will support a high-consumption lifestyle,and there are narratives within which educational reformmay make sense: "Keeping the US competitive in world markets." But, he notes, there are few,if any, narratives that connect the effortand discipline required forlearning to a larger story or sense of purpose that students relate to.

Postmangoes on to argue fororganizing education around five "mega-narratives" that he thinks would make sense to college-age learnersand inspire the effortrequired for learning.

Spaceship Earth - How can we learnto live sustainably and well in a world with finiteresources?

The Fallen Angel - The investigation and acceptance of our history as an errorprone species combined with a serious effortto learn fromour own mistakes.

The AmericanExperin1ent - The seiious re-posing ofLincom's question,whether a govermuentof the people, by the people and forthe people can long endure.

Word Weavers/WorldMakers - Leaminghow the creation of a language also constructs a world.

The Appreciation of Diversity - Leaming to appreciate racial, cultural,ethnic, and linguistic diversity and learning to savor the richness of a pluralistic culture.

The discussion of any one of these could, I am sure, occasion lively debate among any facultygroup. But I list them here not to discuss each so much as to appropriate Postman'sgeneral idea. I believethat there is merit in Postman's suggestion that many students today lack narratives in termsof which learningmakes sense and has meaning. Postman suggests that thoseof us who teach in institutions embedded in a religious contextdo not have thisproblen1. He suggests thateducation in a religious context automatically solves this problem since it naturally provides religious mega-narratives that motivate and inspire learning.I only wish thiswere so, but I thinkPostman here has overstated the case.

Each of the28 ELCA colleges and universities has a mission statement. A quick reading of our college catalogues reveals, however, that they are, forthe most part, general, vague, and innocuous. They are frequentlystatements designedto imply little and offend no one. But even in cases wherethe mission statementsare fairly well-focussed and memorable one comes away fromthe reading of the catalogue with the feeling that there is little, if any, implicit connectedness between mission statement and academic program. So, the question is, how can we expect studentsto be inspiredto learnby ourmega-narratives when the faculty, administrators and trusteesof our institutions are so little inspired by them?

Even in cases where there may be a close match between mission narratives and program we may fallshmi of Postman's ideal ifwe fail to make the connection explicit to each generation of faculty we hire and each generation of students we admit. How clear are we about the narratives that shape what we do and why we do it? Do we simply suppose that because people have read the catalogue that this connection is clear and obvious? Do we assume that the same statements that may have inspired learning and teaching at our institutions in the past continue to do so today? Do any students and faculty come to our institution because of its infomling mega-narrative? Like all good philosophers, I have more questions here than I have answers. But sometimes questions canbe infomlingand provocative too.

I want to pose a challenge to all of us who work at education within the Lutheran tradition. The firstpart of the challenge is to identifysome ofthe mega-narratives which maybe of particular salience to Lutheran Christians. Here are some that occur to me: a) An exploration of the meaningof stewardship, particularlythe stewardship of creation. b) An exploration of the freedomof the Christian and its implications for learning.c) The implicationsof sacrament; that the transcendent is present in, with andunder the concrete and ordinary.d) An exploration of vocation as it applies to career, our responsibility in and to our society, and to the vocation of beinga student as well. I am willing to bet you can thinkof othersat least as interesting.

WhileI thinkit would be a mistake forall ofus to list all of these as infonuingmega-narratives (since no institutioncould programmatically do justice to all of them) it would be refreshingto see some ofus take some (or at least one) of themseriously. An institution explicitly inspired by thefreedom of the Christianor by thedimensions and implications of stewardship would, I think,be an inspiring and interestingplace to be. What would be discouraging anddispiriting, on the other hand, would be to be part of an institution that lists all these things in its mission statement but uses the statement merelyas a cover letter for business as usual.

Tom Christenson Capital University January, 1997 LUTHERAN TRADITION: FIVE CONTINUING THEMES

Walter R. Bouman

Lutherans are "a decent, humble people," says Garrison places where all threse arguments are -- or ought to be -­ Keillor, the Lutheran church's best knownapologete. And vigorously taking place. they may have much to be humble about. In the USA, Lutherans are in themiddle of the middle class, withlower I. The LutheranTr adition is Biblical average incomes than Presbyterians, Episcopalians, and members of the United Church of Christ, higher average Martin Luther (1463-1546) was a monumental figure in incomes than Baptists, Pentecostals, and members of Westernhistory, larger than lifein his own life-time. He is holiness churches. Only 12% of Lutherans are college of great importance to theLutheran tradition, but he is not graduates(compared with 34% forEpiscopalians), but they the founderof a religious institution in thesense in which, have a high respectfor college education. 1 My assignment forexample, Mary Baker Eddy is thefounder of the Church is to describe the Lutheran theological tradition forcollege of Christ, Scientist. He died excommunicated,5 beforethere faculty members at colleges related to the Evangelical was a "LutheranChurch. " If there is a "foundingdate" for Lutheran Church in America. the Lutheran Church it would be the Religious Peace of Augsburg of 1555.6 The text of this agreement for the I propose to carryout my assignmentby addressing what I nearly 250 political entities which made up the German believe to be themost importanttheological commitmentsof "Holy Roman Empire" also indicates that the Augsburg the Lutheran tradition. It is impossible to tell the complex Confession,not the theology of MartinLuther, is normative story of theLutheran theological traditionin the course of forthe Lutheran Church. onel ecture.2 What mighthelp to makethe task manageable is Alasdair Maclntyre'sdescription of a tradition. I II II I II I I I I I I !+++++++++++++++++++++++ A living tradition then is an historically extended, When an institution -- a university, say, or farm, or socially embodied argument, and an argument, hospital-- is the bearer of a tradition of practice or preciselyin partabout the goodswhich constitute that practices, its common life will be partly, but in centrally tradition. importantway, constituted by a continuous argument as to what a universityis and ought to be or what good farming I II I I I II I I I II II I I l++++II I I I I++++++++++ is or what good medicine is, Traditions, when vital, embody Neverthelessit is instructiveto lookbriefly at the origins of continuities of conflict. . .. A living tradition then is an historically extended, socially embodied argument, and an the reformmovement which eventually became the Lutheran argument, precisely in part about the goods which Church. In 1515-16, the financialneeds of thepapacy, the constitute that tradition.3 imminent election of a new emperor, and the political ambitions of the Elector of Brandenburg combined in a 7 Albrecht of Brandenburg, newly I wantto identify five themes4 which I believe arecentral to rather sordid scheme. appointed Archbishop of Mainz, used the sale of the Lutheran theological tradition. These themes embody the"continuity of conflict"which MacIntyresays constitutes indulgencesto fmance his purchase of a papal dispensation so that, contrary to canon law, he could occupy three a tradition. I cannottrace each of themthroughout Lutheran history. But I can indicatetheir roots in the16th centuryand bishoprics. His primary salesman was an unscrupulous something of the case that can be made for them today. Dominicanmonk, Johann Tetzel. Tetzel was not allowed to peddle his wares in Electoral These are themes about which Lutherans argue, for if Lutheranism is a living tradition, it is "an historically Saxony, but he came close enough to Wittenberg, where extended,socially embodied argument." But more thanthat, Luther was professor of Bible at the recently founded university,so thatparishioners from St. Mary's, Wittenberg, these themes identify the Lutheran voice in that argument e which is thelarger Christian tradition. Extending this point whereLuther was alsoone of thepreach rs andconfessors, even farther, these themes are the way Lutherans are returned with indulgence documents which, they thought, involvedin the argumentabout what it meansto be human. gave themforgiveness for future as well as past sins. Luther The collegesand universities related to the ELCA arespecial denounced this outrageous distortion of the church's

Intersections/Winter 1997 4 traditional teaching on indulgence in an eloquent sermon reformed. All of this was done in the name of the authority earlyin 1517. Seven monthslater, on October 31, he posted of the Bible versus the teaching authority of certain 95 Latin thesesfor debate in theacademic communityon the institutions in the church. trueteaching about repentance, confession, and forgiveness. By theend of thecentury and the beginningof what came to The 95 Theses arenot a declarationof independence. Luther be known as the "Age of Orthodoxy" (I prefer the term proposed debate on them "out of love and zeal for the truth "Scholasticism" to "Orthodoxy"), the authority of the Bible and the desire to bring it to light,. 118 Luther was a complex came to be regarded as foundational and essential to the person, and we know more about his thoughts than we do intellectual defense of Protestantism. It was supported by about any other pre-modem historical figure. 9 But his the (non-Biblical) doctrine of the Bible's direct inspiration concern for "the truth" about Christian teaching, worship, by Godthe Holy Spirit. Its divine origin was contrasted with and life is a constant throughout his long and stormy career. all othersources of knowledge and information,which were said to be of humanorigin. Because the Bible was regarded to be of divine origin, its literal statements were held to be It was this concernfor "the truth" which led him to challenge infallible, inerrant,on all matters about which it spoke. "No many developments in medieval doctrine and piety, error, even in unimportant matters,no defect of memory, not especially if these developments seemed to be in conflict to say untruth, can have any place in all the Holy withwhat Lutherbelieved to be the apostolic gospel. It was Scriptures. "10 not long before Luther, in a 1519 debate with Johann Eck, one of his most severe critics, found himself asserting the The idea that Holy Scripture was inspired and inerrant was primacy of the Bible over against the teaching authority of common groundfor Lutherans, Roman Catholics, Calvinists, popes and councils. and Anabaptists. They argued over interpretation. All regarded the theological interpreters of Holy Scripture as Luther did not claim, as did some of his reforming having primacy on university faculties. Theology was contemporaries,that only what is Biblical can be regarded as "Queen of the Sciences," remembering that scientia is Christian. He had a healthy regard and appreciation for simplythe Latin term for knowledge. But the claim that the many developments in Christian history, for the creeds and Bible was inerrant in matters of history, geography, the dogmatic formulations of the ancient church, for music, naturalsciences, languages, and indeed any area of learning hymnody, and liturgy, for the memory and example of the was a claimwaiting to be challenged. Making the claim led saints, forthe sacramental power of the Eucharist, Baptism, to the dissolution of the age of scholasticism and its Confession, and Ordination, for the visual arts and replacement by the Enlightenment at the beginning of the iconography of the church. 18th century.

But he did claim that these developments could not be I I I I I I I I I I I I II!+++++++++++++++++++++++ uncriticallyaccepted on thebasis of the teaching authority of Can the Lutheran tradition still carry on an argument thepopes and thecouncils. Only those developments which about authority, especially the authority of the Bible? were not opposed to the gospel could be accepted. By the ++I I I I I I I I I I I!++++++++++++++++++++++++ middle of the next decade serious reforms were introduced inthe churches of various German principalities and cities, But "replacement" is too mild a term. The scholastic reformswhich soon spread to other parts of Europe, largely doctrine of the Bible was used by the theologians to mount because of Wittenberg University. fierceopposition to anynew discoveries and learningswhich seemed to disagree with Biblical information. The Mass was celebrated inthe vernacular language. The chalice consequence was thatalmost all of the new disciplines in the was restored to the laity at communion. The prayers which natural sciences, the social sciences, and the humanities made theMass anoffering to Godinstead of a gift from God cameinto existencenot in conversation withtheology but in were eliminated. Priests were allowed to marry. themilitant determination to be liberated fromthe hegemony Monasteries and convents as places of cultivating superior and obscurantism of theology. The universities founded virtues designed to placate God's wrath were dissolved and after the Enlightenment often no longer had theological themonks and nuns were released fromtheir vows. Legends faculties. The Lutheran and Christian argument was no about many saints and relics were subjected to critical longer partof thehuman argument. Church related colleges scrutiny, and the piety which sought saving help fromthem and universities in the USA came to be suspect in their was rejected. The practice of confession and penance was

Intersections/Winter 1997 5 learning if therewas toomuch conversation with theologyor in their theology if there was too much conversation with IL The LutheranT radition is Catholic learning. The term "catholic" is here intended to referto two things: (1) theLutheran tradition's commitment to the continuity of Theologywas discredited in terms of having anything to do thefaith; and(2) the Lutheran tradition's commitmentto the with truth. This situation was exacerbated by the terrible creedsof theancient church as the content of the faith. The religious warsof the17th century. The "denomination" was Lutherantradition recognizes thatwe have received the faith born when in a society like the United States persons fromour Christian ancestors, that we confess the faith with stopped murdering each other in the name of religion. and to our contemporaries, and that we have the Denominationscame to recognize the more or less Christian responsibilityto transmitthe faithto our children. Just this characterof eachother. Religion became a matter of choice, continuity cannot be taken for granted in Protestant and preference, taste, rather than a matter of truth. pluralist America. No one who knows the history of Deconstructionismwas thecoup d'grace. Claims were to be Protestantismin Americacan doubt the factthat it has often evaluatedin terms of perspective, not in terms of truth. been actively hostile to the catholicity of the church. The challengeto theLutheran tradition in a context where it is a Can theLutheran tradition still carryon an argument about minorityis whetherand how it preserves its commitment to authority, especially the authority of theBible? The very catholic continuity. question evokes for academics visions of religious inquisitors, of censorship rather than academic freedom, of The Book of Concord of 15 80 contains the content of the monologue rather than conversation. catholic faith: the confessional documents to which the clergy,congregations, synods, and the ELCA arepledged by But the Lutheran tradition has within it resources for constitution and ordination. These are the Augsburg acknowledging a non-oppressive authority for the Bible. Confession of 1530, the Apology (or defense) of the TheLutheran tradition as ks the question about the authority Augsburg Confessionof 1531, theSmalcald Articles and the of the Bible in terms of the Christian gospel. The Treatise on the Power and Primacy of the Pope of 1537, relationship between Bible and gospel can be formulated as Martin Luther's Large and Small Catechisms of 1529, and follows: Only the gospel gives the Bible its authentic the Formula of Concord of 1577. The conclusion of the authority, and only the Bible gives the church normative doctrinalsection of the Augsburg Confession states: access to the gospel. The church's gospel is that Jesus of Nazareth is the Christ, the Messiah. He is disclosed to be This is about the sum of our teaching. As can be seen, such by his resurrection from the dead. Our access to this there is nothing here that departs from the &riptures or �vent in history comes throughthe documentswhich make the catholic church or the church of Rome, in so faras the theprophetic and apostolic Scriptures, the Bible. These ancient church is knownto us from its writers. Since this ents are the norm or standard by which the is so, those who insist that our teachers are to be regarded thfulness, the authenticity, of the church's proclamation as heretics judge too harshly.11 the gospel is judged. The church's truthful or authentic oclamation of the gospel in turn gives authority to the In point of fact, the opponents of the reform movement urch's Bible. contestedonly a fewof thedoctrinal articles of theAugsburg Confession, andthe Lutheran-Roman Catholic dialogues of e argument about the authority of the Bible is currently the past 30 years are demonstrating that even these few evidentin thedebate on matters of sexuality, especially differences can eventually be reconciled. question as to the church's position on the sexual ression of homosexuality. Many, perhaps most, Preceding these documents which grew out of the reform therans think that the authority of the Bible is being movement of the16th century are the threeancient creeds, Dde:rmi·n,edor rejectedif the ELCA ordainssexually active the Apostles' Creed, theNicene Creed, and theAthanasian mosexuals or blesses the committed relationships of Creed. There hasbeen no great argument about the creeds osexuals. Other Lutherans argue thatthe ELCA must in the Lutheran tradition. There are, however, some very iuuatechange or its condemnationof homosexual sexual importantLutheran "twists" to the essential contentof these sion because of the gospel. There is no resolution of creeds, thatis, to the confession thatJesus is God and that · s debate on the horizon. So the argument appropriately God is theHoly Trinity, Father, Son, and HolySpirit. These Lutheran "twists" surfaced in the creative theological fennentof the16th century, and they have resurfaced in the

Intersections/Winter1 997 6 last fifty years of this century. really your God.

The medieval Christianity out of which the Lutheran reform Luther here defines "god"as whatever drives us, animates movement emerged inherited an approach to the doctrine of us, functions as the center or focusof our existence. Since God which can be traced back to Plato and Aristotle in every human has such a focus, all are "religious." The Greek philosophy/theology and which received powerful question now arises as to whether our center or focus is expression in the writings of St. Anselm of Canterbury authentic or inauthentic,that is, whether our "god" is true or (1033-1109) and St. Thomas Aquinas (1225-1274). This false! approach held that God is a being distinguishable from the universe, and that God's existence can be rationally Lutheranscholasticism did not exploit this move of Luther, demonstrated or proven. andbecause it returned to themedieval theological strategies of Anselm and Aquinas it fell victim to Kant's critique. In Two proofs or arguments were advanced, the ontological the 20th century, however, Paul Tillich reintroduced the (Plato/ Anselm) and the cosmological (Aristotle/Aquinas). insightof Luther in his path-breaking book, The Dynamics The ontological argument held that if God is the greatest of Faith. A "god" is an ultimate concern. "Faith" means thing that one can think, God must necessarily exist, for having an ultimate concern. To regard something as anything that exists is greater than anything that does not ultimatewhich is not, in fact,ultimate (such as one's nation exist. The cosmological argument held that a creaturely or race or family)is to have a falseultimate. Having a false phenomenon like effectand cause, when traced back to its ultimate is both idolatrous and destructive. ultimate source, must result in acknowledging the existence of a First Cause, that is, God. I I I I I I I I I I I I I I I+++++++++++++++++++++++ The gospel starts with Jesus and thinks of God in The critical philosophy of Immanuel Kant (1724-1804) terms of Jesus. Luther called this Christology "from ushered in modem secularity by demonstrating that these below." arguments cannot prove or demonstrate the existence of I I I I I I I I I I I I I I I+++++++++++++++++++++++ God. The existence of God cannot be regarded as knowledge, scientia, but is simply opinion. Secularitydoes Note once again the character of these insights of Luther, not mean the end of religion or the end of belief in God's and ultimately Judaism, as revived by Tillich. The very existence. It simply means that religion and the belief in the meaning of the term "god" has to do, first of all, with existence of God become options. Some persons are whoever or whatever one regards as ultimate, final. When religious, some are not. Some believe in God's existence, thevalidity of theseinsights are acknowledged it is possible othersdo not. What is more, the notion of true or falsegods to raise appropriately the question as to whether someone or is irrelevant. Since the existence of God or gods is a matter something which is being regarded as ultimate is of opinion, one opinion is as valid as another, as long as no authenticallyor inauthenticallyultimate, that is, whether one one is threatened by the opinion. Edward Gibbon's has a trueor false "god." False "gods" have been evident in description of the late antique world fitsthe modem world: the destructive dynamics of uncritical patriotism, The people thought all gods equally true; the philosophers nationalism, racism, and sexism. These insights have thoughtthem equally false; and the politicians thought them influenced the thinking of culture critics as diverse as equally useful. Theodore Roszak, The Making of a Counter Culture; Neil Postman, Technopoly, and Ernest Becker, The Denial of MartinLuther provided the Lutheran tradition with an "end Death. Great plays like ArthurMiller's Death of a Salesman run" aroundthe critique of Immanuel Kant by reformulating andLillian Hellman's The Little Foxes, and movies like The the question of God, and by doing so in ancient Jewish Pawnbrokerdisclose thedestructive power of false"gods. " 12 rather than ancient Greek terms. Luther does this in his commentaryon theFirst Commandment, "You shall have no These insights do not prove or demonstrate that there is a other gods," in the Large Catechism. There he writes: true "god." But they do help us to understand what Christian traditionmeans when it claims that Jesus is to be Whatis it to have a god? Whatis God? Answer: a god is confessed as "God." Luther's insight into the meaning of that to which we look for all good and in which we find "god" has had a profound effect on the way in which 20th refage in everytime of need. Tohave a god is nothing else century Lutheran theologians have understood the ancient than to trustand believe him with our whole heart. . . That church's confession that Jesus of Nazareth is an incarnate to which your heart clings and entrusts itselfis, I say,

Intersections/Winter1997 7 person of the Holy Trinity, "God from God, Light from of that "whoever:" Jesus of Nazareth, the Christ, the Light,true God fromtrue God," as formulatedby theNicene Messiah! This is the meaning and power of the confession Creed. The ancientchurch had formulatedits confessionin that Jesus is God. terms of the Hellenistic meaning of "God." "God" in Hellenistic terms 111eant a being totally outside of the If Jesus is revealed to be God in the resurrection, then the physical universewhose primarycharacteristics were infinity history of Jesus can also be said to be the history of God. 13 and immortality. How then to think of Jesus, who was Christian theology therefore should not make a priori both finite and mortal? statements about God,for example, that God is immortal, cannot die. Rather Christian theology should lookat what In order to make Christianity intelligible to the Greco­ hapenedp the in history of Jesus and makestatements about Roman culture, theologians and apologetes thought they Godon the basis of thathistory. Luther delighted in making needed to use the Hellenistic term "Logos" (Word) as the such statements. Godsuckles atMary's breasts. Goddirties primary title of Jesus instead of the Jewish "Christ" his diapers. And ultimately, Goddies on the cross. An early (Messiah). They concluded that the Logos was the Second 17thcentury Lutheran GoodFriday hymn says: "O sorrow Personof the Holy Trinity, infinite andimmortal. Attention dread! God himself is dead! On the cross he has died. "15 shifted from Jesus' resurrection to the incarnation of the Logos. Logic compelled them to confess that the infinite Because Jesus determines what Christian theology can say Logos became a finite human being, that Jesus is in some about God, the suffering and death of Jesus on the cross sense God. But to confess that Jesus is God was to affirm supplies the basis and content forthe Christiandoctrine of ontological nonsense: the finite is infinite; the mortal is theHoly Trinity. Greek theologydeveloped the doctrineof immortal. In making such a confession the ancient dogma the Holy Trinity on a speculative basis, namely the lost its connection with the gospel and became instead an relationship of the Logos to the Father in eternity prior to item of Christian ideology. and apart from the incarnation. Augustine, in the West, made the doctrine of the Trinity irrelevant to Christian life Martin Luther insisted that the creeds and dogmas of the because he taught that the distinction of the persons is ancient church have to do always and only with the gospel. appropriate only to describe the inner life of the Trinity But thegospel doesnot apply prior understandings of God itself. The activity of God in relation to the world is 16 to Jesus. The gospel starts with Jesus and thinks of God in "indivisible," without distinctions. termsof Jesus. Luthercalled this Christology"from below," that is, thinking about Jesus as the Christ historically rather If Christian theology begins with the cross, however, then than philosophically. Contemporary theologians Werner the doctrine of the Trinity is the way the church must Elert, Wolfhart Pannenberg, Jurgen Moltmann, Eberhard confessGod theon basis of the cross. In thecross suffering Jiingel,Gemard Forde, and Robert Jenson have retrieved the anddeath taken are into the being of God, and there theyare ancientdogma about the divinity of Jesus in a way which is overcomeso that they do not have the last word. The cross 14 both Jewish and apostolic. and resurrection of Jesus are the basis for the church's proclamationof Godas sufferingand victorious love. The We pay attention to Jesus at all because of his resurrection Trinity means that we are not abandoned in and to our fromthe dead. The resurrection is intelligible only in terms sufferingand death, thatnothing can ever separateus from of a Jewishunderstanding of God as moving historytoward God'slove (Romans8:28-3 9). a finaldestiny: thefull realization of the Messianic Age. In theresurrection of Jesus the outcome of historyis disclosed. II II I II I II I I I I l++II I I!++++++++++++++++ Jesus is revealedas Messiah,as final "judge." He, not death, When justification by faith becomes one in a list of will have thelast word. This is the gospel, the goodnews, doctrines to be believed, it has lost its power. proclaimed by Jesus' disciples, by Christianity. Hence the II I II II I II I I I I!+++++++++++++++++++++++ earliest witnesses already give Jesus the highest titles, including the title "God" (e.g., Romans 9:5; Phil. 2:6). Thisalso affects our understanding of the languageused in the Trinitarian confession. The meaning of "Father" does But "God" does not mean a being outside of the universe, not derivefrom our experience or expression of fatherhood. infiniteand immortal. "God" means whoever has the last It derives from the cross. "Father" means the self-offered word, whoeveris fmal, authentically ultimate, whoever can vulnerabilityand participationof theCreator of Lifein the make unconditional promises, that is, promises not suffering and death of the creature. The "Father" of Jesus, conditioned by death. The resurrection reveals the identity

Intersections/Winter 1997 8 theEternal Son,is about self-offeringand vulnerability, not when the Word of God is proclaimed, when the Holy about patriarchy and oppression. Eucharist is celebrated, when Holy Baptism is administered, Godis doing somethingin and through the human action of III. The Lutheran Tradition is Evangelical saying words, eating bread and drinking wine, washing The evangelical dimension of Lutheranism has its focus in someone with water. At this point the Lutheran tradition is theconfession that justification is by faith. Martin Luther's unmistakably catholic, that is, it is offensive to every personal struggles as a monk involved the question of how tradition which is non- or anti-sacramental. he could be certain of God's grace. The medieval arrangements of confession andpenance, monastic discipline When Samuel S. Schmucker ( 1799-1873), president and and pious works simply were of no help to his troubled professorof Gettysburg Theological Seminary, proposed in conscience. Sometime, probably in 1513, while giving his 1855 an American version of the Augsburg Confession first lectures on the Psalms in his new professorship at the intended to makeLutheranism more acceptable to Protestant University of Wittenberg, Luther made the astonishing America, he sought to revise or eliminate precisely the discovery that God's grace is total and unconditional in sacramental articles of the confession. His proposal was Christ, that grace alone, andnot works, is to be trusted in life rejected.20 But the sacramental dimension of the Lutheran and in death. tradition continues to be threatened by the American revivalist tradition and its contemporary expression in the 21 This all often seems irrelevant to modem persons. Paul Church Growth Movement. Tillich observed(in The Courageto Be) that modem persons are concernedabout themeaning of life, not the graciousness How are we to understand that God is doing something in of God. When justification by faith becomes one in a list of the Word, the Eucharist, and Baptism? Only a brief doctrines to be believed, it has lost its power. It is evident response is possible. When the gospel is proclaimed, that thatjustification by faith has been seriously misunderstood Jesus the crucified one is risen, that Jesus is the Messiah, when it is viewed as easy rather than rigorous discipleship thatthe messianic age has come, a new realityoccurs. Those (Yoder), as cheap rather than costly grace (Bonhoeffer). who receive the proclamation in faith are set free from the illusion of the denial of death, free fromthe desperation of Robert Jenson and Gerhard Forde have placed justification despair. God creates anauthentic vision forthe future. by faith into a context that is both true to its origins in the 1718 life of Luther and capable of perjuring power. Luther's On the basis of his promise and the church's prayer Jesus, encounter with mortality both raised the ultimate question theChrist, comes to be present as the crucifiedand risen one 19 anddrove him into the monastic life. Mortalityconfronts in, with,and under the bread and wine of the Eucharist. He us with the most radical question: What justifies my doesnot come from the past, evoked as a memory. He does existence? Whatever we are able to do in this lifeto answer not come from outside the physical world, wherever that or evade that question, our lives have consequences which might be, if at all. He comes from the future. He has not we are often not able to control in this life, and which we ascended to a differentplace in space, but to a differentplace have no ability to control once we are dead. Only one who in time. He has ascended to the final future of the is beyond deathis able to justifythe existence of those who consummated Reign of God. We are still at that point in have death beforethem. time where the Reign of God has already begun but is not yet consummated. Hence Jesus is present as the power of All justification of existence is by faith. The only thefuture. It is Jesus, embodiedin historywho comes as the appropriate question is, by faith in what? The Christian self-offeringone (his crucified body and shed blood) so that proclamationis thatJesus, thecrucified one, lives. Death no thecommunity, shaped by the power of his offering,has the longer has dominion over him (Rom. 6:9). He alone can power to offeritself. makethe unconditional promisethat death does not have the last word, that your lifeand every lifeis justified. Lifeis to I I I I I I I I I I I I I I I+++++++++++++++++++++++ be lived in trust of that promise. Justification by faith in We are to regard the world as good, as gift. It is gift Jesus means that, if death does not have the last word, then thereis more to do with my life than to preserve and protect and good in its finitude. it. I am freeto offermy life. I I I I I I I I I I I I I I I+++++++++++++++++++++++ Holy Baptism into the Triune Name is initiation into the IV. The Lutheran Tradition is Sacramental Triune life of God. The power of death is displaced by the The sacramentality of the Lutheran tradition means that

Intersections/Winter 1997 9 Lordship of Jesus. We are set by the Triune God into the Herb Brokering said this in a similar, but inimitable way. struggle between the power of death and Reign of God, a struggle which takes place within ourselves and as well as Oncethere was a church where thepeople took the offering within the world. In Baptism we are grasped by the God back home with them. Firstit was collected and brought to who will not give up on us and who will not let us go. the altar. After they asked God to bless it, they took it and put it back into their pockets. They mixed it up with all V. The Lutheran Tradition is World-Affirming their other money, so that they couldn't tell which was The sacramental dimension of the Lutheran tradition leads blessed and which was not. Then they left. All week they directly to the Christian affirmation of the world. The spent as thougheach piece was blessed and was to be used Christian doctrineof creation is the way we are freeto look lovingly. upon the world, to regard the world, if indeed the gospel is true. We are to regard the world as good, as gift. It is gift Thereare many themes in the Lutheran tradition whichgive and goodin its finitude. Godalone is God. The world is not expression to its world affirmation. The place given to infinite, ultimate. Therefore it cannot be the source of marriage by the Lutheran reform movement meant that ultimate terror nor the object of ultimate value. It is to be celibacy was not to be regarded as holier, more pleasing to received, enjoyed, served as God's gift. God. The concept of vocation meant that being parent or spouse, farmer or merchant, teacher or laborer was doing If the creation of the world is a vision of the world, that God's work as surely as if one became a clergy person.22 vision involves not only how the world is to be received but With this vision andthese themes comes an accountability also how the world is to be treated. Humanity is called to before God to engage in authentic stewardship, authentic 23 stewardship of creation, a calling never more urgently affirmation of the world. Lutherans have not always necessary than in the face of the growing ecological trainedthemselves or wanted to be accountable. Oftenit is challenge which confronts humanity. Christian prayer, difficult to discern what responsible and accountable according to Martin Luther's explanations in his Small stewardship involves. Catechism,means asking how we hallow God's Name, serve God's Reign, do God's will, etc. This is expressed in the Just these factors makes Lutheran world affirmation an offertory prayer of the Lutheran Book of Worship. argument. Those who teach and learn are called to participatein this argument. If the church-related college or Blessed are you, 0 Lord our God, maker of all things. universityis not onlyan instance of the church teaching, but Through your goodness you have blessed us with these also an instance of the church learning, then you are called gifts. With them we offer ourselves to your service and to be learning for us so that we can be learning with you dedicate our lives to the care and redemption of all that what is thewill and work of Godin theworld today. you have made, for the sakeof him who gave himselffor us.

ENDNOTES

1. Wade Clark Roof and William McKinney, AmercanMainline 6. HenryBettenson, Documents of the Christian Church (London: Religion(New Brunswick:Rutgers UniversityPress, 1987), pages OxfordUniversity Press, 1963), pages 301-302. The text states in 110-113. part: "Let neither his Imperial Majestynor theElectors, Princes, 2. Thebest introduction is Eric W. Gritsch,Fortress Introduction etc., do any violence or harm to any estate of the Empire on to Lutheranism (Minneapolis: Fortress Press, 1994). account of the Augsburg Confession ... Likewise the Estates 3. Alasdair MacIntyre, After Virtue (NotreDame: University of espousing the Augsburg Confession shall let all the Estates and NotreDame Press, 1981 ), pages 206-207. Princeswho cling to theold religion live in absolutepeace and in 4. In CarlBraaten, Principlesof Lutheran Theology(Philadelphia: theenjoyment of allthe estates, rights privileges." FortressPress, 1983), there are seven themes. My selection does 7. Barbara Tuchman, The Marchof Foily (New York: AlfredA not coincide with these; but I deal with most of the thematic Knopf,1984), pages52-126, describesthe Renaissance popes,and materialwhich Braaten identifies. especiallythe pontificateof LeoX from1513-1521. 5. This is a matter of very little significance for present 8. Luther'sWorks, AmericanEdition, Vol. 31, page 25. relationshipsbetween Lutherans andRoman Catholics. I mention 9. Fromamong themany books about MartinLuther, three seem it here only to indicate his ecclesial status at his death. especially helpful. Eric Gritsch, Mal1in -- God's Court Jester

Intersections/Winter 1997 10 (Philadelphia: Fortress Press, 1983), is an excellent combination 16. Catherine LaCugna, God For Us: The Trinity and the of biography and theology. Peter Manns, Martin Luther (New ChristianLife (San Francisco: Harper, 1991). Ted Peters, God as York: Crossroad, 1983), is a sympathetic biography written by a Trinity (Louisville: Westtninster\JohnKnox, 1993), pages 122- great Getman Roman Catholic scholar. Gerhard Forde, Where 128, has an excellent sullllllary of LaCugna's book. See also God Meets Man (Minneapolis: Augsburg Publishing House, 1972) Walter R. Bouman,"The T1inityin the Experience of the Christian is an excellentintroduction to Luther's theology fornonspecialists. Life,"Trinity Seminmy Review, Vol. 15, No. 2 (Fall 1993), pages 10. Abraham Calovius (1612-1686), Systema Locorum 57-68. Theologicorum, Vol. I (1655), page 551. Quoted in Heinrich 17. E1ic Gtitschand Robert Jenson, Lutheranism: The Theological Schmid, Doctrinal Theologyof the Evangelical Lutheran Church Movement and Its Confessional Writings (Philadelphia: Fortress (Minneapolis: Augsburg Publishing House, 1961), page 4 9. Press, 1974 ), pages 36-44. 11. The Book of Concord, edited by Theodore G. Tappert 18. Gerhard Forde, Justification by Faith: A Matter of Death and (Philadelphia: Muhlenberg Press, 1959), page 47, par. l. Future Life (Philadelphia: Fortress Press, 1982). citations from The Book of Concord will be identified in the text 19. Gritsch,Martin -- God's Court Jester, page 6. by page and paragraph number. 20. Gritsch,Fortress Introduction to Lutheranism, pages 58-62. 12. Ernest Becker, in Angel in Armor (New York: Free Press, 21. Walter R. Bouman, Like Wheat Arising Green: How the 1969), pages 73-98, has a brilliant analysis of The Pawnbroker, in Church Grows and Thrives, Vol. 8 (Valparaiso: The Liturgical which he doesnot make explicit referenceto Tillich or Luther but Institute, 1991). whose influencehe acknowledges elsewhere. 22. Gustaf Wingren, Luther on Vocation (Philadelphia: 13. RobertJenson, "The Triune God," Christian Dogmatics, Vol. Muhlenberg Press, 1957). Cf., Robert Benne, Ordinary Saints I, edited by CarlBraaten and RobertJenson (Philadelphia: Fo1tress (Minneapolis:Fortress Press, 1988), and Carter Lindberg, Bevond Press, 1984), pages 115-118, gives an excellent account of why Charity(Minneapolis: Fortress Press, 1988), and Carter Lindberg, andhow hellenism's tragicview of lifeand historyresulted inthe BeyondCharity (Minneapolis: FortressPress, 1993). Adaptation attempt to protect "god" from the ravages of timeand matter. of the Lutheran understanding of vocation to a cunent issue is 14. See especially Wol:fhart Pannenberg, Jesus -- God and Man, evident in Marc Kolden, "Christian Vocation in Light of Feminist Gerhard Forde, Where God Meets Man, Eberhard Jungel, God -­ Critiques," Lutheran Quarterly, Vol. X, No. 1 (Spring, 1996), The Mysterv of the World, Jurgen Moltmann, The Way of Jesus pages 71-85. Christ, and Robert Jenson, Storvand Promise. 23. Douglas John Hall, The Stewardship of Lifein the Kingdom 15. The Germantext reads:"O grosse Not! Gott selbst ist tot, Am of Death (New York: Friendship Press, 1985). Krenz ist er gestorben." The English translation somewhat weakens thedramatic German text: "O sonow dread! God's Son is dead!" Then it continues with a theological reason forthe death Walter Boumanis Edward C. Fendt Professorof Systematic and has no translation at all forthe thirdline. W. G. Polack, The Theologyat Trinity Seminary, Columbus, Ohio. Handbook to the Lutheran Hvmnal (SL Louis: Concordia Publishing House, 1942), page 131.

Intersections/Winter 1997 11 "MY WIFE, WE HAVE NOT YET COME TO THE END OF ALL OUR TRIAL, BUT A MEASURELESS LABOR YET'': THE LUTHERAN ARGUMENT IN COLLEGES

Steven Paulson

I remember hearing a professor tell our class that Homer's Lutheran liberal arts college as a "continuous argument," Odyssey was a voyage of self-discovery like the one on but forwhat, and against what? which we wereto embark. But these days I think less of the voyage of discovery and more about the unreasonable Bouman suggests we can identify this argument by culling patience of Penelope: "principles"from the intellectual history of theology, and in thisway express the"goods which constitute that tradition." She, the godly woman. told how much she endured in the His principles are five: a non-oppressive authority for the halls; To look upon the destructive throng of the suitors; Bible, the Triune identity of God (Catholicism), that a Who on her account had slaughtered oxen and goodly person's meaning comes through faith,and is perhapsbest sheep in numbers, and much wine had been drawn offfrom if the faith is in Jesus (evangelical), that God does the Jars. And Zeus-born Odysseus told of the many cares something to humans in the stuff of the world and not he had brought upon men, and the many he had suffered outside it, and that the world is good and humans should himselfin his woe. He told them all, and she enjoyed behave accordingly. These are impressive and no doubt hearing, nor didsleep fall upon her eyelids before he told descriptive of "Lutheran identity" in some way. I think it all (XXIII,301 -309). what is most impressive about Dr.Bouman's speechis the remarkable range that allows us to see the Lutheran Suchwas the joy of his return,but she seems never to have argument "extended in history,"as MacIntyre had it. He questioned his identityor her own, andknew what Odysseus takes us from Luther's nailing of the theses to the could notsee. The question of finding one's own identity is Confessions,the scholasticism of Lutheranism, Kant and up hard enough, but the complexity increases manyfold when to today. It is a glorious romp! identifying a tradition that is carried through time, often lumberlingly,by institutions like colleges. It seems right to I I I I I I I I I I I I I I!+++++++++++++++++++++++ me, then, that Dr. Bouman would consider the Lutheran . . . I would like to consider the Lutheran liberal arts tradition and its role at a university in light of Alasdair college as a "continuous argument," but forwhat, and Maclntyre'sdescription: against what? I I I I I I I I I I I I I I I I!+++++++++++++++++++++ When an institution--a university, say, or a farm, or a hospital--is the bearer of a tradition of practice or Along the way he gives us many interesting arguments practices, its common lifewill be partly, but in a centrally among Lutherans, and Christians generally, which raise important way,constituted by a continuous argument as to questionsfor aLutheran college. For example, is he correct what a universityis and ought to be or what good farming thatby falselyadopting an oppressive authority of theBible­ is or what good medicine is. Traditions, when vital, - apart from its use as gospel--Lutherans marginalized embodycontinuities of conjlict... A living tradition then is theology in the academy? Perhaps so. Yet as his own an historicallyextended, socially embodied argument, and illustration of a better use of the Bible shows, when one an argument precisely in part about the goods which comes to an issue like homosexualitythere appears only to constitute that tradition (206-7). beincreased friction today with "no resolution of this debate on the horizon." I ask myself, if this is the result of "non­ There are many questions we might ask about Lutheran oppressive" use of the Bible, why would anyone at a identity in light of this, but two in particular stand out. universitybother to pick it up, except to be contentious? Is What is the tradition of a Lutheran college? And perhaps this really an example of what is meant by the Lutheran more to the point today, is it a living one? Dr. Bouman's "argument," the increase of argumentativeness with no introduction (numbers down, Garrison Keillor making resolution on the horizon? It sounds too much like my jokes) causes me to wonder if this is more the making of "a studentswho mistake an argument for themere assertion of continuous argument"or the reading of a eulogyfor an old, variousopinions. Shouldn'twe rather be more interested in dead friend. Nevertheless, I would like to consider the

Intersections/Winter 1997 12 what Lutherhimself meant when he said that it would have smorgasbord of religions, what should this mean in terms of been better thatthe gospel had never been written at all, but the "socially embodied," nature of the Lutheran argument? thatsad necessitycompelled it--that the Bible is precisely for This is always where the matter becomes painful in proclamationof God'sown word resulting in death and new universities, because it involves direct choices. Whoshould life? Shouldn't we rather become aware that this be hired. Who should be given tenure? What departments proclamation was as shocking in a world without modem should be given "required" classes? Is the Lutheran scientificconsciousness as it is today? Is this not the benefit tradition, or theCatholic tradition, or the Christian tradition of modem science and philosophy to remove those matters to be given what is commonly called "privileged status," at that are not theoffense of thegospel, such as the miracles of one of theseuniversities? If so, then doesn't this destroy the healing a blind man, so that the real offense of Christ can be notion of freeinquiry? heard? It seemsto me when I contemplate what Bouman wants for In this way I am glad to have Dr. Bouman rehearse the a Lutheran universityit is to saythat if at times the Lutheran argument for what Lutherans have considered "goods." It traditionwas opposed to science, it should not now be, and allows me as a teacher in a Lutheran college to start asking if at times the Lutheran tradition was opposed to Catholics the right questions. But what I want to see more than it should not now be. Its proper argument is against false anything else is the earlier part of Maclntyre's description: identificationsof "god" in the world, and forthe identityof "Traditions, when vital, embody continuities of conflict," the Triune God revealed in Jesus Christ; as he says, "All and "a living tradition then is an historically extended, justificationof existence is by faith. The only appropriate sociallyembodied argument..." For it seems to me that these question is, by faithin what?" Yet why at this point do the arethe real questions most universities have. Where are the "continuities of conflict" seem to disappear in a conclusion "continuities of conflict," and how is the tradition extended that is so holistic andinclusive (beloved words in academia) in history to be "socially embodied"? We want to know if thatit becomesimpossible to see where the rub is? There is, the tradition is alive, or if it should simply be recorded for forexample much moreof a rub that people feel, it seems to posterity. The appearance of a journal like this one, and me, between church and university than Bouman expects gatherings for discussions about the tradition are signs of when he says that the church-related college is not only an life,but simultaneously they are signs of the lack of vitality instance of the church teaching, but also of the church and the end of a social embodiment to carry the argument learning. What church? A non-denominational one? The forward.There may be life, but the pulse is feint. truecatholic church? But is this embodied, and if so in what way? And don't the Lutherans have something to say about I believe that whatI am leftwith in Dr. Bouman's review of thechurch to help here? Are all theuniversities' teachers the Lutheran principles is an argument for the catholicity of church's teachers? Or only those who identify themselves Lutheranism. This is no doubt true. That Lutherans are as Lutheran,or generally "Christian?" Or only, God help us, catholic in some sense is no doubt an important argument those in the religion department? for Lutherans,especially in this age of ecumenical theology. I must thenask what he means by this fora Lutheran liberal I I I I I I I I I I I I I I I+++++++++++++++++++++++ artscollege. Doesthis mean, as is oftenargued, that there is The thing which colleges and universities ( as socially no longer a distinctiveness to Lutherans, or should not be? embodied arguments) don't like, and can't like, is that That what we need now is a "nondenominational Christian" this truth is given outside of them. university, or a college that is "open" to religion? Or I I I I I I I I I I I I I I I+++++++++++++++++++++++ perhaps the thought may be that it was a distinctive theologicaltradition once, but only temporarily, and its time Finally, after appreciating the skill and perception that is past. Lutheranism, so that argument goes, is meant to Bouman brings to the task of identifying "principles" of self-destruct when its mission is complete, and that time is Lutheranism,this makes me think that the real "continuities now. How must we reconfigurethen? Perhaps Dr. Bouman in conflict"that mark this tradition are glossed over. What would have us thinkthat Lutherans should be distinguished marks this tradition is a praxis that seems embarrassingly from non-Catholics who do not believe in theprinciple of small and foolish: "but we preach Christ crucified, a sacramentality, but should not be distinguished from stumblingblock to Jews and folly to Gentiles" (I Cor. I :23). sacramental Catholics. Here the question just starts to get This action comes into direct conflictwith the world and is interesting for a university. For if there is a distinction on not a kind of pleasant relationship of service and inquiry in thesacramental line, or on theChristian line, or a distinction continuitywith it. The practice, the deed, the doing which anywhere on theological grounds amid America's

Intersections/Winter 1997 13 marks a Lutheran is proclamation, which is embodied cannot be excluded lest we make differencesagain between socially by a speaker and hearer and the material means of male and female,slave and free? Why not floatthe question communication through persons and sacraments. A that if this Lutheran praxis is any1hing, then law is not Lutheran finally is one who says and does something to merely a game of outwitting an opponent but has eternal anotherto end the search forlife inside the law and gives it consequences,because it is God's own will? Why not assert outside through hearing Christ's word. The thing which thatthough human beings constructcertain realities, God is colleges and universities ( as socially embodied arguments) not a ghost in a machine or reduced to the mere play of don't like, and can't like, is that thistruth is given outside of metaphors, but uses human words to kill and make alive, them. That means that a Lutheran college or university thatthe present is not the only reality--trapping us with no wouldhave to admit that the search fortruth, begun within exit, that fateis not all so grabit with gusto. its ,valls, must end outside them--that one cannot control this either by forcing a person into faith or by forcing a Are we afraid as educators to tell our students that if the person out of it. Reason, though it may be its o\vn proclamation Lutherans talk about would have any truth, penultimate goal, cannot be its own finalgoal. And this is then there would be "yes" and "no" in this world? Are we just the beginning of the "continuities of conflict" a truly afraid to say that words may have meaning, that arguments Lutheranpractice wouldraise within an academic institution can change a person and persuade the world but that some whose primary shape is given by the enlightenment. maybe betterand others worse, in factsome right and others vvrnng? Are we afraidthat this is not neutralenough, or that I I I I I I I I I I I I I I!+++++++++++++++++++++++ it lacks pluralism? Perhapssome are correct in thinking that Why don't we conflict with the common intellectual a new, post-modem situation enhances the possibilities of experience like a good living tradition should? Are we the conflict raised by Lutherans to live and thrive, but I afraid that Penelope won't wait for us or recognize us suspect this will not be the help some hope for. The in our disguise, and that we will lose whatever scraps problem for Lutherans is not the Enlightenment, or even Post-Modernism,but what Paul called the "old Adam" (the of identity we have left? old person), the Odysseus who slays all suitors and is still 11 I I111111 1111111111++111 I111111111111+ unsure of his identity. The problem forany of us, especially in a university,is that truth is made outside the walls of the But let us return to our starting point. Isn't this sort of institution and its continuing argument in a praxis which continuity of conflictwhat makes a tradition live? Isn't that Lutherans call proclamation, which brings a person to an what MacIntyre must mean by an argument that actually end in the law and raises a new person by word of the makespeople behave and think differently, and perhaps even gospel. But the problem is even more complex than that, for act counter-culturally? Perhaps Lutheran institutions have theLutheran understands precisely that this is not the praxis been too cautious and even frightened about what will of merely an individual or an institution like a college or happen if they really talk about what makes for truth, church, andis rather the praxis of God, the Father speaking freedom and faith: proclamation. Why don't we conflict the Word, his Son, which makes new people in its hearing with the common intellectual experience like a goodliving by theirSpirit. It is clear to me that an institution, however traditionshould? Arewe afraid that Penelope won't wait for embodied, can't do that by following "principles," but it us, or recognize us in our disguise, and that we will lose would be of the greatest worth to have an institution whateverscraps of identitywe have left? Why not assume engaging its students in all the great arguments about truth what the praxis of proclamation assumes, that God is a andidentity that knows at least that much. To know thatone trinityof personswho share one Holy Spirit, that Godis not does not know has in the past been considered something, "whatever does not change," but the one who shares this afterall. If that actually happened, we mighthave a school Holy Spiritwith those who are not God, that humans are not to which our young Odysseus' might profitably be sent! freebut boundoutside God's declaration, that thebody is not Meanwhile,Penelope should put offother suitors, even if it a prison of the spirit, that the earth groans under sin and doesn't looklikely he'll return. awaits relief, and thateconomy is not all there is to human polity! In other words, why not make the argument that WORKS CITED Homer, The Odyssey translated by Albert Cook (New York: W.W.Norton & there are goodreasons forphysical education andhealth at Company, 1967). Lutheran institutions which may not fit with a society MacIntyre, Alasdair, After Virtue (NotreDame: University ofNotre Dame Press, obsessed with body for the ·wrong reasons, that music 1981). proclaimssomething and doesnot merely entertain, that the Steven Paulson is Associate Professorof Religion at political artsare more than the economic, that theeconomic Concordia College.

Intersections/Winter 1997 14 DISPUTATIO PRO QUO? THE SEARCH FOR LUTHERAN EDUCATION

Kimberl Hague and Jon-David Hague

Walter Bouman's essay,"What is the Lutheran Tradition?", eventwhich has been importantto ourthoughts in the search speaks particularly to the question of Lutheran identity. forLutheran academia and which offersuseful pe rspectives hnplicit in his argument is the factthat identity - being able to thediscussion of highereducation. This event is Luther's to articulate what is unique or distinct about the Lutheran curriculumreform at Wittenberg University. The reformis tradition- is important if the Lutheran affiliation of colleges an interesting place to begin addressing the Lutheran voice is to be meaningful now and in the future. Bouman begins in higher education. by offering Alasdair Maclntyre's definition of tradition as "an historically extended, socially embodied argument." As a professor at Wittenberg University, Luther spent This definition suggests that a living tradition embodies several years formulating and fighting for changes in the "continuitiesof conflict." Boumanthen goes on to offerfive curriculum. Lutherwas unsatisfiedwith the methodology of theological themes from a historical perspective, which he medieval scholasticism, which emphasized the dictation of sees as the core arguments comprising the Lutheran doctrine and authority of the church institution over a tradition; the Lutheran tradition as Biblical, Catholic, student's own direct engagement with the biblical text. Evangelical, Sacramental and World-Affirming. Inspired by certain humanistic principles, Luther adopted a position which challenged this method and the then current I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I curriculum at Wittenberg. He proposed that the university Luther's proposed curriculum, which included training in beginto introduce lectureson classical authors andoffer, for biblical languages, emphasized an individual's ability to the first time, instruction in Greek and Hebrew language. reason over the authority of the rulingchurch bodies. This training provided the students with the skills they I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I neededto encounterthe scriptures themselves and to ponder importanttheological questions. In the spring of 1518, only

In addressingthe question of identity with a view to history, monthsafter the 'posting'of his 95 theses, Luther's reforms Boumanplaces emphasis on something we all know well on were actually instituted. a personal level, that continuity with the past is the key element of present and future self-definition. The reason I The nature of these reforms was vitally linked to Luther's know I am the same individual that I was years prior is own theological development. His conception of because of thestory I tell about myself. Similarly, if there is justificationby faithand his assertion that no one person or tobe any pride or even identityin calling a college Lutheran body of persons had the authority to dictate for all the true (and not just a nominal or financial association) it must interpretation of holy scripture formeda foundationfor his begin with an understanding of the past that creates approach to theological education. These notions gave the continuity with where we are now and where we hope to be students at Wittenberg the awesome responsibility, or even in the future. Bouman offers his five themes as the obligation, to read and interpret the biblical text. It substanceof theinner-Lutheran argument and leaves it to us forcefully asserted the primacy of the biblical text and to carry on the tradition by continuing to discuss and acknowledged God's gift of revelation. Certainly, in the elaborate on them. Furthermore, he challenges us to classroom and pulpit, Luther argued for his own recognize the Lutheran tradition as one voice amid larger interpretation of scripture and his legacy provides evidence arguments such as the Christian tradition and the argument that he did so persuasively. However, his curriculum over what it means to be human. reformsand thepremises upon which they were foundedtell us that he did not believe his understandingto be the only In our response, we would like to do as Bouman suggests valuable one. His teachings were not intended to replace a and recognize Lutheranism as one voice within the larger student's own engagement with scripture. argument of what compromises good higher education. Similar to Bouman's historical perspective on his five To be sure, the motives and results of Luther's reforms themes, we point out that this Lutheran voice has a present a complex picture which can be viewed from many continuitywith the past that can be drmvn on to provide a differentangles. In thinkingabout our philosophy of higher sense of identity for our colleges andtheir place within the education,it is thespirit of these reforms thatwe have found larger academy. We offer a brief glance at one historical most useful and which may be helpful in the search for

Intersections/Winter 1997 15 Lutheranacademia. As Luther proposedto give the students concerningLuther and Lutheranism to students and staffto at Wittenberg the skills they needed to engage the biblical emphasize that the simple presentation of issues will go a text,we believe thatwe also have a responsibilityto provide long way toward establishing meaning in the Lutheran students with every possible tool for understanding and affiliationof colleges andcreating thedialog which is the life drawing conclusions in our respective fields. In the of thetradition itself. We do not mean that colleges should classroom, we do not hesitate to offer students our own make courses in Luther mandatory forall, but that in some interpretationsof a certain topic and we encourage students way(through lectures, reading in thefreshmen curriculum or to practice theimportant skill of arguing their perspective in introductory sessionsfor new professors)students and staff a persuasive manner. However, in the spirit of Luther's should become familiar with the events that shaped the reform, we fmd it imperative to acknowledge that our traditionand its relationship to the academy. Regardless of understanding is neither the ultimate authority nor the fmal how individuals choose to embrace the tradition, it is word on a matter. The presentation of an instructor's important to recognize that when they come to a Lutheran perspectivecannot replacea student's own engagement with school (by choice orchance) the Lutherantradition becomes, the relevant subject matter. With respect to Lutheranism, at least in some way, part of their lifeand they become part "Our challenge is to give the tradition lifein the context of of the Lutheran tradition. the academy and allow it to rub up against the disciplines andepistemologies of themodern world." (Keljo, p.14) This Being at a Lutheran college, we suggest, means that the implies thatwe trustin theauthority of the Christian gospels Lutheranvoice will berepresented more frequentlyin larger and believe thatthe value of Lutheran tradition will stand on discussion, by a faculty member or student who feels the its own merit if students aremade aware of it. perspective may have something important to offer to a given discussion. It is in this context that students and I I I I I I I I I I I I I I!+++++++++++++++++++++++ facultymembers will take themes and historical reflection We do not mean that colleges should make courses in like those offered by Bouman and carry them into intra­ Luther mandatory for all, but that in some way ... Lutheran dialogue and dialogue where Lutheranism is one students and staff should become familiar with the voice in a larger discussion. The tradition will naturally events that shaped the tradition and its relationship to evolve with the currents of the present and the future. the academy. Froma historicalperspective, Bouman sought to convince us I I I I I I I I I I I I I I!+++++++++++++++++++++++ that the Lutheran tradition is distinctive. For him, Lutheranism is not to be characterized by any one trait but Luther's curriculum reformand ourreflection on it is only by many traits whose significance has been discussed and one small part of the Lutheran voice in the argument over debated over the course of time. In a similar way, we goodhigher education, In mentioning thisexample, we hope suggest that there is a uniquely Lutheran voice in the argument over good higher education. In offering the Kimberlyand Jon David Hague areboth graduates of Luther example of Luther's curriculum reform, we hope to College and arecompleting graduate studies at Berkeley and encouragediscussion on thehistory of Lutheranism and the Boston University respectively. academy and how that history is relevant to the present identity of the Lutheran college.

Intersections/Winter1997 16 FEELING AT HOME: DIMENSIONS OF FACULTY LIFE

Jane Hokanson Hawks

The themes identified by Walter Bouman in "What is the Dr. Bouman's addresshelped me to see that helping students LutheranTradition?" at the"Vocation of a Lutheran College understand and cope with what it means to be human is Conference II" helped me furtherdefine my role as a faculty what we do so well at Lutheran institutions of higher member in aLutheran institution. The Lutheran tradition has learning. The foundation for this success may be in the greatly influenced the person I have become during my liberal artscourse work, but it is also depicted in the day-to­ lifetime. day interactions that faculty have with students and other faculty. I can best illustratethis with three examples: the role My Lutheran Influence. of a member of the faculty organization, the role as a I was baptized, confirmed, and married in the Lutheran teacher, and the role as a nurse and teacher. Church. BecauseI lived across thestreet fromthe church for most of mychildhood, I played withthe pastor's children and Role as Member of FacultyOrganization. had goodvantage point forwatching all of the activities that First, I will address my role as a member of the faculty took place at the church--both happy and sad. organization. I recently chaired an ad-hoc committee that developed a faculty mentoring program for Midland When I left for college in 1973, I felt much more Lutheran College. Although we could identify key points comfortable attending a small Lutheran college than a state under the areas of curricular, teaching, social, and political university. Hence, I was delighted to receive an Aid roles of faculty, thecommittee struggled with how to explain Associationfor LutheransScholarship that helped bridge the and fosterthe spiritual role as we oriented the mentors for moneygap created by my desire to attend a more expensive theprogram. Dr. Bouman's presentation helped me solidify Lutherancollege. The BSN I received from St. Olaf College what the committee meant by the spiritual role. Dr. prepared me well for my new role as a professional nurse. Bouman's assertion that the five themes are the way that However, after I graduated and began my career, I realized Lutheransare involved in the argument about what it means that I had receiveda veryspecial education that provided me to be humanwas a wonderfulstarting point. The mentoring withmuch more than the credentials needed to practice as a committeeused Dr. Bouman's assertion to orient the mentors nurse. I also had developed the skills needed to succeed in and it seems to have worked well. I make this conclusion life, cope with difficult circumstances, and enjoy the fine based on the initial (first two months) success of the arts. mentoring program and the recent funding forthe program from the Lilly Foundation. I I I I I I I I I I I I I I I+++++++++++++++++++++++ Afterlistening to Dr. Bouman, I suddenly realized why The mentors andmentees have developed relationships built teaching at a Lutheran institution feels so "right" for on caringand support that have reached across disciplines to me and why it is something that should not be lost as createa greatersense of community. For example, whenone we move into the next century. of the mentors learned of the recent death of a mentee's I I I I I I I I I I I I I I I+++++++++++++++++++++++ father,he called the facultymember's mentor. The assigned mentor immediately went to fmd the mentee. He was standing at . the front of the classroom writing on the I practiced nursing for a few years before beginning a chalkboard.The moment he sawthe mentor, he leftthe class nursing education career that has now spanned eighteen and went into the hallway. The mentor hugged the mentee. years. I-spentyears 1hirteen-ef-those as a facultymember at That hug expressed more than words could at that moment. four non-church-related-colleges and universities. It wasn't Helping the mentee through the loss of a familymember is untilI beganmy fifthteaching position at Midland Lutheran an example of how faculty interact with other faculty in College fiveyears ago, that I finallyfound a special place as dealing with human emotions such as grief or joy. a faculty member. It was almost like coming home. After listening to Dr. Bouman, I suddenly realized why teaching at Role as a Teacher. a Lutheran institution feelsso "right" for me and why it is All faculty, novice or expert, in liberal arts or professional something that should not be lost as we move into the next disciplines, have a responsibilityto facilitate the idea of what century. it meansto be human with all students. Grief, joy, patience,

Intersections/Winter 1997 17 sorrow, and suffering are just examples of feelings and accountabilityare required in each case. Hence, these themes behaviors that can be explored in literature, nursing, can also be tied into various classroomdiscussions. business, music, journalism, chemistry, religion, and etc. classes. Only the approach used to examine these human Role asN urse andTeach er. feelingswill differwith the class content being studied. In nursing, helping students to understand what it means to be human is relatively easy because nurses experience In college, students struggle with life situations and humanness each day--theloneliness experienced by nursing decisions. When given the opportunity, I have found that home residents, the fear experienced by the hungry and theyenjoy discussing these events, decisions, and emotions homeless, the joy experienced by new parents, the grief because theyhave experienced many of them. As a teacher experiencedby theterminally ill, the loss experienced by one facilitates discussion of a musical performance or literature who has lost a leg, a breast or a loved one. Hence, in the composition, it is easy to have students relate personal classroom these situations and how to provide care and anecdotes that support the musical or literary message. comfort are discussed. Also, ethical issues are frequently Ethical questions can be addressed in business, journalism, encountered. For example, how much care should a person nursing, and science courses. who cannotpay forservices receive? Whatkind of treatment should the 90 year old patient whose kidneys have failed Certainly, exploring what it means to be human in the receive? Finally, nurses have to look at a patient's cultural classroom corresponds with the five themes outlined by practicesand religious beliefs and provide care accordingly. Bouman. First of all, human feelings and behaviors were Studentsmay pray with patients or offerto get the chaplain described in the Bible. Multiple referencesfor study in the when providing care. Bible can be found forthose behaviors and feelingslisted above. For example, grief is cited in Job 17:7; Proverbs I I I I I I I I I I I I I I!+++++++++++++++++++++++ 17:21; Jeremiah 8:18; Isaiah 53:4; and 2 Corinthians 7:9. During my years of teaching, I have observed that Some of thecitations concerningjoy can be foundin Psalms nursing students display tremendous growth and 4:7, 47:1, 51:2, 105:43, and q9:11; Isaiah 24:11, 35:10, maturity as they progress through college. 55:12, and 61:7; Matthew 2:10, 13:44, and 28:8; Acts 8:8; I I I I I I I I I I I I I I I I I I I I I I I I l++++++++I I I I I I and John 3:29, 15:11, and 16:20. Matthew 18:26, Luke 8:15; Romans8:25; andHebrews 6:12 contain discussion of As a nurse educator it is also important to deal with the patience. Sorrow is cited in Proverbs 10: 1; Ecclesiastes 7:3; student's feelings and behaviors--joy with successfully Isaiah 35:10 and 53:3; Jeremiah 31: 13 and 45:3; and John performing a procedurefor the firsttime, griefexperienced 16:20. Suffering appears in omans 5:3; 2 Timothy 1:9; R when preparing a dead client for the mortuary, sorrow· Hebrews 2:1 O; and1 Peter4: 13. Citations of pride arefound experienced when disposing of an aborted fetus, and in Proverbs 16:18; Isaiah 2:11; Jeremiah 13:17; and Amos disappointmentwith the grade received on an examination. 6:8. Conclusion. Secondly,the feelings and behaviors that humans experience During my years of teaching, I have observed that nursing arecatholic in thatthey have been passed fromgeneration to students display tremendous growth and maturity as they generation. Despite our human feelings and behaviors and progress through college. Perhaps the basis for this is that theirrelated struggles, we are saved by faith in God through nursing students frequently encounter a variety of human his grace which ties us to Dr. Bouman's third point that emotionsand behaviors. Hence,they regularly examine what Lutheranism is evangelical. Fourth, human feelings and it means to be human. I cannot think of a better setting for behaviors are experienced with celebration of the that experience than a Lutheran institution of higher sacraments. Wheneverthe Holy Eucharist or Holy Baptism education. No wonder I feel at home and am able to define arecelebrated, we continueto experiencewhat it means to be my faculty role better! Thankyou, Dr. Bouman! human and know that God is doing something through the human actionof saying words, eating bread, drinking wine, or washing someone with water. Finally, to study what it means to be human is related to thefifth theme which Dr. Jane Hokanson Hawks is Assistant Professor of Nursing, Boumanstates is world-affirming. This theme encompasses Midland Lutheran College and Associate Editor, Urologic marriage as opposed to celibacy as well as the concept of Nur ing vocation as a par�nt, spouse, farmer, teacher, laborer, or s clergy being of equal importance for responsibility and

Intersections/Winter1997 18 "YOU SHALL KNOWTHE TRUTH, AND THE TRUTH WILL SET YOU FREE" A SCIENTIST'S RESPONSE

Ben Huddle

Prof. Walter Bowmanpresented a helpfulpaper at the 1996 The scientificmethod begins with observations, made either Summer Conference for faculty at Lutheran colleges in in alaboratory where some conditions can be controlled, or response to thequestion "What is the Lutheran tradition?". in nature. When an observation is made repeatedly, or He proposed five major themes that inform Lutheran (and related observations are made by many observers, the other Christian) colleges: the Lutheran traditionis Biblical, collected observations are called laws. Theories are catholic, evangelical, sacramental, and world-affirming. proposed to explain those laws. Theories try to answer the question "Why?" at a fundamental level. Theories lead I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I inexorably to predictions, and predictions lead to further . . . I suggest thatthere is a way forstudents to look for the observations, and the cycle continues. Truth that sets them free that is as valuable as the five traditions listed by Bowman: thatis thescientific method. Some scientists have seen this cycle as the "engine of I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I science". Others see an ever-expanding spiral representing our knowledge of the universe. Others see an ever­ I am neither equipped nor inclined to critique Prof. narrowing spiral focussing in on the Truth. Whatever the Bowman's proposals. As a scientist, however, it seems to metaphor, the scientific method has been remarkably me that Bowman overlooks a tradition, albeit a newer one, successfulin understanding and in mastering our universe. important at contemporary church related liberal arts It has been so successful that many "non-scientific" fields colleges. That is a tool forknowing the Truth that was not have adopted it; thuswe have, for example, political science. available to Martin Luther, but is certainly available to twentieth (and twenty-first) century students. That tool is, "Science" comes from the Latin "scientia", knowing. The of course, the scientific method. I would therefore add a scientific method is thus a method for learning the Truth. sixth tradition critical for Lutheran (and other Christian) Everyonecan participate in thescientific endeavor, if not as colleges. an active scientist, as a citizen knowledgeable of thepower of the scientific method, who insists on rational answers. I do not mean science, although strong arguments can and Application of the scientificmethod offersperhaps our best have been made that citizens are poorly equipped to live in hope for solving many of the next century's problems, a modernsociety without a good understanding of science. including human problems such as poverty, famine, Rather,I suggest that there is a way forstudents to look for pestilence and war. the Truth that sets them free that is as valuable as the five traditions listed by Bowman: that is the scientific method. I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I This method can be summarized by four steps in a Scientists are expected to speak and act ethically, but too continuous cycle. often we don't expect scholars in other fields to know the scientificmethod. I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I Observations Becausescience is sometimes thought of as being difficult, there is a temptation to excuse our students from understandingscience. We don't do our liberal arts students Predictions Laws a service when we do this,just as we don't do our science students justice if we teach them science at the expense of ethics. My thesis is thatwe need to do both. For example, environmentalistsare sneered at whenthey ignore theeffects of the Second Law of Thermodynamics. Scientists are Theories expected to speak and act ethically, but too often we don't expect scholars in other fieldsto be aware of the scientifi� method.

Intersections/Winter 1997 19 One of thepleasures of teaching at a Lutheran college is the however,it has beenintegral an part of the human endeavor, opportunity for "truth seekers" to work together, sharing and it deserves to be included in the Lutheran college methods and insights. Not only is this conversation tradition. The scientifictradition is not unique to Lutheran possible, it is (or should be) welcome, even expected. One colleges, but neither are the five traditions enumerated by of thetraditions of a Lutheran college should be to treasure, Bowman. And theremay be others, but my assignment was cherish, and zealously protect this conversation. Colleges togive a scientists' response to Bowman. I would conclude which stiflethe religious tradition do so at the peril of losing thatthe Lutheran tradition is Biblical, catholic, evangelical, theirmeaning. Colleges which stiflet he scientifictradition sacramental, scientific, and world-affrrming. do so at the peril of losing their significance.

A modestscientist would not claimthat the scientific method BenHuddle is Professor andChair of Chemistryat Roanoke College is the IDl.b:'.way to know the Truth, or even necessarily the � way to know the Truth. For two hundred years,

ON THE OUTSIDE LOOKING OUT: A PERSONAL AND SOCIAL PSYCHOLOGICAL RESPONSE.

Chuck Huff

Severalyears ago, sittingafter dinner on the front porch, my States. Of the three traditions, Baptist is likely the most friendDeAne Lagerquist suggested to me that I was likely a evidentin myfoundational beliefs ( or at least in those I now Lutheran at heart. I took this remark from such a staunch react against). This is partlybecause Baptists are certain to and storied Lutheran to be a compliment, but felt it as be clearabout what they believe ( or at least about what you unlikelyas my takingup butteredlutefisk instead of buttered should believe) and partly because the place I picked up my grits;cold aquivit instead of warmbourbon. But research on Baptist schooling is Bob Jones University, an oddly couples suggests that they come to resemble each other apolitical but staunchly conservative institution. After more, in both opinion and physical appearance, the longer steeping in fundamentalism for some time, I began theylive together. I may now havelived long enough among inexplicably to think. This led to disastrous consequences Lutherans to understand why DeAne made her comment, for my youthful faith, along the lines of Kant's critique, andhaving now heardProfessor Bouman's comments on the outlined by Bouman. Lutherantradition, may even have some words to put to this foreboding. I I I I I I I I I I I I I I I I I!++++++++++++++++++++ I appreciate honesty in people, and coming from the In my comments here, I would like to makesome personal South, am still surprised when I find it in religous responses to Professor Bouman's themes of Lutheran scholars. tradition, and to offer at least one social psychological I I I I I I I I I I I I I I!+++++++++++++++++++++++ comment on his observations. The personal comments are My main reason forremaining with the Christian faith has morein line witha conversation that mightoccur between a been my conviction that there is a "mysterium" both theologian and a beginning student -- I bring no special "tremendum"and "fascinans," and that Christianity is as fine expertise to them, and am aware of Professor Bouman's a traditionas manywithin which to explore it. It has been immensereputation. The socialpsychological comments are aroundlong enough so thatwe have markers formany of the more about who should participate in the conversation that most egregiousmistakes ( crusades, inquisitions, etc.) andare currentlydefines the tradition on Lutheran college campuses. not likely blithely to believe we are immunefrom repeating them. Someof Bouman'sthemes begin to convince me there A PERSONAL RESPONSE TO THE THEMES: may be a more stable reason for my choice than the existential and pragmatic one I have made. I am a Metho-Bap-terian, raised in the Southern United

Intersections/Winter 1997 20 First, I was pleasantly surprised to hear Professor Bouman Hellenistic accouterments that have puzzled me fordecades. say baldly what I had often surreptitiously thought, that It now seems less about exactly what I believe, but rather biblical inerrancy is a non-biblical doctrine. I appreciate who I believe in.Whether there is some third ( or fourth)way honesty in people, and coming from the South, am still to solving the conundrums in the creeds (e.g. through surprised when I find it in religious scholars. I was also process or feminist approaches) I don't know. Perhaps pleased with his description of the current tension in the another conference will tell us. discussion of the authority of scripture; that scripture gives us unique access to thegospel, but only the gospel gives real Its also nice to see from Professor Bouman's pen that the authority to scripture. This preference for a dynamic story "evangelical" that first scared me about ELCA is not the ratherthan a staticidolatry (or even bibliolatry) seems to run evangelical with which I became acquainted in the South. throughmany of the themes Bouman explicates. To search Bouman even makes a fine case that our present day forthe gospel within the scripture is a fineway of bringing difficultyof finding meaning can be constructed in the same to life what in my youth was a rule book rather than a terms as Luther's concerns about finding grace. Both storybook. salvationand meaning are, in Bouman's version of Lutheran theology,about death not havingthe last word. And if death I I I I I I I I I I I I I I!+++++++++++++++++++++++ is not the final word, I may have "more to do with my life To search for the gospel within the scripture is a fine thanpreserve andprotect it." This makesthe gospel relevant way of bringing to life what in my youth was a rule to the way I live my life, to the meaning in my life, rather book rather than a storybook. thanthe simple insurance policy I took out at the altar many I I I I I I I I I I I I I I!+++++++++++++++++++++++ years ago.

This distinction between gospel and scripture has the I I I I I I I I I I I I I I!+++++++++++++++++++++++ advantageof giving people on both sides of the debate about ... the problem of getting the tradition to continue is homosexuality something to say. We can surely say (like precisely the problem of getting the conversation to Paul in Romansover the eating of meat) that people on both continue... in a way that is thoughtful,fair, inclusive, sides of this difficult debate have at least some good charitable, focussed, and still true to the tradition... intentions. The more usual conclusion relies on conspiracy I I I I I I I I I I I I I I!+++++++++++++++++++++++ theories to understand the disagreement. The standard conspiracy theory runs thusly: The plain truth of the The sacramental part of the Lutheran tradition is the one I scripture ( or the gospel) is self-evidently true to me, and have the most trouble with. This may be partly because as anyone who cannot see it the way I do must not be able to a Baptistfrom the South, I enjoy shocking Lutherans at the see well. Why would they persist in their blindness? dinner table by talking about the three times I have been Perhaps it is because they are ensnared in a conspiracy to baptized. Eachwas a differentaesthetic experience, though destroy [insert beloved thing here]. The trick is to believe I only remember two, having been cast as an infant in the your perceptions are the true ones, and that the other's first experience. Bouman admits his explanation is short claimed perceptions are really cover formoral inadequacy. andtelegraphic. But the Jewish storytelling tradition seems If we foundwe wereboth claiming a good, we might be able again central in his interpretation of the Lutheran to have a calmer (though no less difficult)discussion. understanding. HavingJesus come "fromthe future"fits the story-telling tradition well, but I am still leftwith a question I have always been most uncomfortable in those parts of about whether this approach is magic or meaning-making Christian serviceswhere we arerequired to read millennium ( do we mean really from the future or from the end of the old committee documents about what it is we believe. On story?). these occasions, having swallowed a resurrection, it seems no large thing to add a virgin birth or two or even a logical impossibilitybefore breakfast. The gospel as a story comes A SOCIAL PSYCHOLOGICAL RESPONSE up again as a central issue in Bouman's claim for the Lutheran tradition in dealing with these uncomfortable The traditionthat ProfessorBouman gives us is constructed creeds. As in the scripture, it is the gospel in the creeds we out of thehistoric conversation, arguments, discussions, and should care about. With one roundhouse even schisms within the Lutheran church. I, for one, feel conceptual swing (it is about who can make promises enlightenedto have heard it, andfeel he has done admirably unconditioned by death) Bouman helps me to scale offthe in summarizing a complex subject in a paper short enough

Intersections/Winter 1997 21 for an empiricist social scientist to read. I am still left weren't very many of "them" left, felt isolated. They wondering about how the conversation he has described suspected the secular turks (or the cold hearted relates to the ones I have with my colleagues on a Lutheran administrators) had taken over. More secular (or at least college campus everyday. non-Lutheran) faculty,seemed to think there was an inner cabal of NorwegianLutherans who ran things and who were In many churches, tradition is treated as a reason fordoing loath to explain the rules. Everyonefelt outside, feminists, something. Bouman treats tradition as a continuing fundamentalists,Lutherans, non-Lutherans, all; no one felt conversation about what we ought to do. Maclntyre's comfortable. This odd pattern stumped us, and led us to descriptionof tradition that Bouman quotes is twofold; it is discontinue plansfor the interviews. a historicallyextended and socially embodied conversation. Bouman gives us much of one and a little of the other. Withthis isolated morsel of data to motivate a point, let me ProfessorBouman prefersto avoid demographicsas defining suggestthat the problem of getting thetradition to continue characteristics of the tradition. But if the tradition is a is precisely the problem of getting the conversation to continuing one those demographics must be important to continue. And theconversation has to continue among those understand. who will show up for it. We cannot compel them into it (despite the dinner parable), nor can we simply hope that How is the conversation currently socially embodied? nicefolks will come to dinner. We ought to offer,in the way Whichconversation are we talking about? I presume (and I think ProfessorBouman has, some finefood for thought. Bouman hints) we are talking about the conversation on We should also invite other people to bring their favorite college campuses of the Lutheran church. Here, it does foods with them to contribute. If we all think we are matter who is included in the conversation and who is not. outsiders, there is no sense having a conversation. The demographics do matter. The problem then involves constructing the current A colleague of mine and I thought a year ago to do a study conversation in a way that is thoughtful, fair, inclusive, of thesocial networks on our campus. We were encouraged charitable,focussed, and still trueto the tradition. To do this in this by people who feltthat the less religious among our will requiremore thana goodgrasp of the historical rootsof faculty felt like "outsiders," like they were not included in the tradition (though it will certainly require that). the conversation on campus about what the college was "about." Preliminary interviews led us to a surprising conclusion: everyonefelt "outside" in some way. Those who Chuck Huffis associateprofessor of psychology at St. Olaf were highly religious, who came from the most storied College. Lutheran and Norwegian families, felt outside, felt there

Intersections/Winter 1997 22 THE ADVENT CAROL This lazy afternoonis fullof peace Perhaps it would have been better as Isit in frontof the synagogue ifthey had killed the baby inthe manger, in what used to be Budapest's ghetto, crushed his tiny head with a rock. but myheart is troubled as I think of the Holocaust image Perhaps it would have been better I saw earlier in the day if they had put a Luger to the back at the museum. of his Jewish head and pulled the trigger. The image is a common one Perhaps it would have been better fullof meaning and reverence if eyth had taken his black body out forbelievers, andothers, too and hanged himfrom a tree. The Madonna and Child signifying God entering the world of theliving If they had ripped the messiah from the manger and our divineroots. and tossed her into a river because she was a girl. I have seen a hundred Madonnas with a hundredchildren Perhaps it would have been better hanging inmuseums ifthe Tutsi baby were sliced to pieces by machetes, or painted on cathedral walls if the Japanese newborn were incinerated by atom but today I saw a differentview bombs, a photograph Madonna and Child that has leftmy life If theChinese baby were crushed changed. under the rubbleof buildings demolished by Japanese bombs. The setting is not Nazareth but the Budapest ghetto. Perhaps it would have been better The Christ child is a girl. if Maryhad aborted. She has a faceI recognize Hope is such an endangered child lookingas she does here in a world so in1patientfor crucifixions. just like a little girl I know namedAbbie. Perhaps we would do better taking hope in ourhands But this Madonna and Child and squeezing the life out of it. is sadlydifferent from all the others. The child in the picture Instead we adore the baby is not smiling under the gaze whom we do not understand, cannotfeed, of a loving mother; whom we kill. her mouth gapes open, dead, from a sunken, shrunkenface. THE MADONNAOF DOHANYSTREET The Christ child lies, eyes open, in her dead mother's arms. It is a quiet Sunday afternoon inBud apest And there, inan instant, on Dohany Street. I see it all, together in time and place: I can hear theclank and clink annunciation, nativity, adoration, crucifixion. of lunch dishes being washed, music is playing through open windows, And what of resurrection? a cat sits at a window intense Maybe it began looking at a flockof pigeons withthe change on the street below. I feltin my soul when I saw thispicture. Brian Forry Wallace, the author of these poems, 1s professorof Political Science at Capital University. May god have mercy on us all.

Intersections/Winter 1997 23 INSTITUTIONAL FOCUS:

EMBODYING THE TRADITION: THE CASE OF WITTENBERG UNIVERSITY

Baird Tipson

Wittenberg University represents a strain within American on campus in 1847, eight students were converted. Lutheranismthat has been out of fashion among Lutherans almost since the moment of our founding. I see that we've In practice as well as in spirit, Wittenberg was ecumenical. now become out of fashion in the broader Christian The new college accepted financial support from the New academic community, too, at least among those academics England Society for the Promotion of Collegiate and like George Marsden who call for a resurgence of the TheologicalEducation in the West, a pan-Protestantagency Christian university. But I will assert in this presentation which had been organized to support any denominational thatwe representan important and viable modelof a college college so long as it maintained the sort of classical of the church, albeit not the only important and viable curriculumfound at older institutions like Yale and Brown. model. I will suggest further that we face two particular Non-Lutheranswere welcome as students, even as seminary challenges in the near and longer terms. Our success or students. There were Presbyterians on the Board of failure in meeting these challenges will bodewell or ill for Directors, and an Episcopalian taught Latin. Wittenberg's the future of all the colleges of the Evangelical Lutheran founders were already exchanging pulpits and sharing Church in America. commumon with members of other Protestant denominations. Wittenbergwas foundedin 1845 by the"American" faction of Ohio Lutherans. The decades before the Civil War saw I would argue thatfrom its founding,Wittenberg' s brand of colleges spring up in little towns all across the Midwest. If Lutheran higher education stemmed from two only becausepurely "secular" education was unthinkable to complementary sets of convictions. The first set was most Americans,almost everyone of these new colleges was theological: that the Gospel preached on Wittenberg's related to some Christian denomination. The very name campus should emphasize personal piety, the need to "denomination" raised questions in the minds of some demonstrate a living faith through good works, preferably Lutherans; it suggested that every Christian group, or at done in service to the community, and the importance of least every Protestant Christian group, was expressing the extending the right hand of fellowship to like-minded sameessential Christian truth in its particular fashion. The Christiansin otherdenominations. The secondset we would names "Presbyterian," "Congregational," "Methodist," or call cultural: the men and women who founded and "Lutheran"denominated, named the ecclesiastical tradition supported Wittenberg believed that theyand their children in which thattruth was embodied, but all preached a similar would take their place in a generally Christian but -- and presumably authentic -- Gospel. Not a few Ohio denominationallypluralistic "American"society, rather than Lutheranslooked beyond the walls of theirchurches and saw in an ethnically-defined subculture within that society. more Law than Gospel: a strange mixture of moralism and Wittenbergaimed to provide a broad, liberal educationthat revivalistic fervor. But Wittenberg' s founders saw their would produce not only pastors but leaders in the secular future in, not apart from, this strange American culture. world: in the government, in commerce, and in the other Though German in origin, they had been agitating for learnedprofessions of the larger American society. preaching in the English language and for at least some · instruction in English rather than German in the newly This presentationis nota historyof Wittenberg, so I will not founded Lutheran seminary at Columbus. They called as followthe twists and turnsof these two sets of convictions Wittenberg's first president the Rev. Ezra Keller, a forthe next 150 years. Doctrinesdeveloped, as John Henry PennsylvaniaCollege and Seminaryat Gettysburggraduate Newman would say. There was change, and there was and a disciple of Samuel Simon Schmucker. Keller compromise. But as a newcomer to Wittenberg, I would emphasized personal piety; avoided elaborate ritual, and maketwo observations. placed far more importanceon anexperience of conversion in adolescence or adulthood than on whatever new birth First, we retain a theological commitment not entirely mighthave occurredto infants in baptism. He leda revival differentfrom that of our founders. A large percentage of

Intersections/Winter 1997 24 our students, probably most,do not arrive on campus firmin admission of students,nor are distinctly denominational the conviction that they were born again in baptism. For tenets or doctrines taught to the students. thosestudents, thecollege years represent an opportunity to question thevalues of theirchildhood and to develop a set of We require our faculty members not only to be effective values that will shape their adult lives. To a degree that is classroom teachers but also to be actively engaged in the deeply upsetting to any disciple of Karl Barth, they see pursuit ofknowledge in their academic disciplines. Faculty themselvesas religious consumers, readyto choose that set controlthe curriculum. They require everygra duate to gain of convictions that "feels right" to them. This is a personal an understanding of how central questions of reality, rather than a liturgical quest; a minority of our students will knowledge, and value are pursued, and they make effortto be at Weaver Chapel or at one of the congregations in town explore in every course the ethical dimensions of their on an average Sunday morning. Like Ezra Keller, when I subject matter. address the student body I look out not at a worshiping communitybut at agroup of seekers still largely ignorant of Finally, we are still ecumenical in the sense that, all other the power of the Gospel. [I must add that while I have things beingequal, we would ratherhave a student or faculty preached a few times, no one appears to have been member who is a committed Methodist than a lukewarm converted. But I did witness a bona fide revival in our Lutheran, and we feel we have succeeded, not failed, if a chapel last fall,at a concert by our gospel choir, where two Muslim or Jewish student leaves here even more firmly of our students did respond to the altar call. Ezra Keller committedto her tradition. We want there to be no mistake must have smiled!] about where we stand: worship in Weaver Chapel uses the LutheranBook of Worship, our campuspastors are ordained If the original student body was diverse by contemporary Lutherans, and, at least in my poor judgment, they preach standards, so is our present student body, both religiously the Gospel rather than the Law. But though the Lutheran and ethnically. Just under a quarter are Lutheran. Before tradition is privileged; other traditions are encouraged and thoseof you fromdeeper in the Midwest chortle at that small given a sympathetic hearing. We Lutherans need constant number, I hasten to add that the percentage of Lutherans in exposure to other expressions of the Gospel and to those the population of our primary service area is about 5%, traditions that challenge our claims to final truth. Affrrmativeaction forLutheran applicants is alive and well at Wittenberg, but we also recruit Lutheran students I I I I I I I I I I I I I I I+++++++++++++++++++++++ aggressively! To continue to be an institution of higher education authenticallyrelated to the ELCA, we face two critical The founders'conviction thatauthentic faithspills over into challenges. . . how to remain authentically Lutheran service to thelarger communityis also alive and well today. while respecting and welcoming a pluralistic student By faculty action, eachof our students spends a minimum of body. . . [and] making our tradition clear and thirtyhours doing community service in Springfieldin order to receive a diploma. We intend to make service a habit for compelling to the large majority of our students who our students and to impress upon them that personal are non-Lutheran or lukewarm Lutherans. . . convictions cannotbe divorced fromcommitments to others. I I I I I I I I I I I I I I I+++++++++++++++++++++++

Wee still share Luther's conviction that a broad general Let me be clear about what this means in practice. We do education in the liberal arts is the best intellectual not have first-andsecond-class citizens, religiously speaking, preparation for leadership in church and community. We on this campus. We assume that Presbyterians, Baptists, recruit faculty members with the strongest possible Methodists, Catholics, and members of other Christian· credentials in theirdisciplines and welcome teacher/scholars denominations are"us," not "them"; that their expressions of all religious persuasions -- and of none -- so long as they of the Gospel, like ours,are legitimate if incomplete. We do are committed to our liberal arts mission and respect our not wish they were Lutheran; we celebrate their relationship to the ELCA. Ninetyyears ago, in June 1906, contributionsas fellow-Christiansfrom whom we Lutherans the Boardof Directors adopted the following statement: have much to learn. Like Ezra Keller, we believe that the Gospel transcends denominational boundaries and that Inthe Collegiateand Academic departments of Wittenberg Christians of all persuasions need to work in concert to College, the following is and has been the policy of leaven theworld with Gospel yeast. Wittenberg College: no denominational test is imposedin the choice of trustees, officers, or teachers, or in the Second, we retain what I termed our founders' cultural

Intersections/Winter 1997 25 -convictions: we remain c-0mmitte

Intersections/Winter 1997 26 responsibility, these are all authentic expressions, I would cooperation, and self-sacrifice. They are not the cross, but argue, of the Gospel as well as of our specifically Lutheran I would arguethat they are a valid preparation forthe cross, convictions. Togetherwith our academic expectations, they and an authentic embodiment of our relationship to the create a compelling mission in which faculty members of Evangelical Lutheran Church of America. everyreligious persuasion will be able to share. If they lack a certain theological clarity, we hope they make up forit in Baird Tipson is the President of Wittenberg University. castinga wider net for theserious enquirer. They sound and resound the chords of service, constructive social change,

Intersections/Winter 1997 27 ELCA Colleges and Universities

Augsburg College Midland Lutheran College Minneapolis, Minnesota Fremont, Nebraska

Augustana College Muhlenberg College Rock Island, Illinois Allentown, Pennsylvania

Augustana College Newberry College Sioux Falls, South Dakota Newberry, South Carolina

Bethany College Pacific Lutheran University Linsborg. Kansas Tacoma, Washington

California Lutheran University Roanoke College Thousand Oaks, California Salem, Virginia

Capital University St. Olaf College Columbus, Ohio Northfield, Minnesota

Carthage College Suomi College Kenosha, Wisconsin Hancock, Michigan

Concordia College Susquehanna University Moorhead, Minnesota Selinsgrove, Pennsylvania

Dana College Texas Lutheran College Blair, Nebraska Seguin, Texas

Gettysburg College Thiel College Gettysburg, Pennsylvania Greenville, Pennsylvania

Grandview College Wagner College Des Moines, Iowa Staten Island, New York

Gustavus Adolphus College Waldorf College St. Peter, Minnesota Forest City, Iowa

Lenoir-Rhyne College Wartburg College Hickory, North Carolina Waverly, Iowa

Luther College Wittenberg University Decorah, Iowa Springfield, Ohio