From the Editor

From the Publisher

Arne Selbyg

Selbyg admits that promoting Lutheran colleges and universities can feel Sisyphean—clueless faculty or staff, fundraising treadmills, students and parents treated poorly by admissions, pastors with no sense of the colleges’ mission—but reports that alumni satisfaction surveys, ELCA-college faculty seminars, an engaging bishop, Ernie Simmons’s Lutheran Higher Education: An Introduction, and renewed reader interest in Intersections all show the stone is not at the bottom of the hill.

The Idea of a Christian University

Richard Hughes

Hughes’s lecture at the inauguration of Andrew K. Benton as the seventh president of Pepperdine argues that a Pepperdine-wide “strategy of community-wide conversation,” carried by the new Pepperdine University Center for Faith and Learning, can sustain the school as a Christian university by leaning into the paradox of Christian particularity rather than around it. Drawing on the incarnation, the Matthew 5 and Luke 14 teachings of Jesus, the Quaker and Cane Ridge (Joseph Thomas) abolition traditions, Galatians 2 and Romans 8, and Luther’s simul Justus et peccator as the gospel that frees the scholar to be wrong, to doubt, and to confess “Lord I believe; help thou mine unbelief,” he mines the Churches of Christ heritage—Alexander Campbell, Barton W. Stone, and John Rogers of Carlisle, Kentucky—as a unity-and-freedom tradition that grounds both diversity and academic freedom.

Ivory Tower or Holy Mountain? Faith and Academic Freedom

Nicholas Wolterstorff

Wolterstorff defines infringement of academic freedom as impairing a faculty member’s standing on account of the ideological content of her position, argues that academic freedom (like free speech) is “duly qualified” rather than absolute, and offers eight considerations bearing on religiously based institutions: Weber’s differentiation of Wissenschaft, religious pluralism within a liberal polity, the vitality of American civil society, a decentralized educational system, the “holistic” character of much American religion, the post-Kuhnian collapse of classical foundationalism and of the “generically human” academy, the fact that ideas matter, and the personhood violated by infringement (the desecration of an image of God). He concludes that the private sector offers wider academic freedom than the public, that religious qualifications are not inherently inappropriate (any more than St. John’s Great Books commitment), but that religiously based colleges too often apply them unjustly—arbitrarily, secretly, without recourse—and that the AAUP’s best service is model codes of procedure.

Uneasy Partners? Religion and Academics

Storm Bailey

Bailey, a philosopher at Luther College, takes up the reflex of describing church-related colleges as “pretty good in spite of the religion” and argues instead that religious commitment serves academic goals on three fronts: service as central academic purpose (Richard Hughes on Mennonite colleges in Models of Christian Higher Education), educational community (Plato’s dialogues, Parker Palmer, and Mark Schwehn’s Exiles from Eden), and integration of knowledge across disciplines against Nelson and Watt’s “entrepreneurial disciplinarity.” He then defends academic freedom on Christian grounds by drawing on Mill’s On Liberty argument from fallibilism, the centrality of epistemic weakness in the Christian tradition, and Wolterstorff’s claim that to infringe academic freedom is to desecrate an image of God—making personal and institutional religious commitment a foundation, not a foe, of the liberal academic ideal.

Can a Christian Be a Journalist?

Catherine McMullen

McMullen recounts how Ernie Mancini’s alumni-program invitation forced her to articulate what a print-journalism major at Concordia might be, then surveys the annus horribilus of 1998—Chiquita and the Cincinnati Enquirer, CNN/Time’s retracted Tailwind story, Patricia Smith and Mike Barnicle fired at the Boston Globe, Stephen Glass at The New Republic, and Matt Drudge and the White House scandal—before contrasting Concordia’s liberal-arts approach with Pat Robertson’s Regent University, whose “Christian journalism” produces one-sided vampire-cult stories and graduates who conclude journalism is no place for a Christian. Drawing on Richard Baker’s The Christian as a Journalist, Tom Christenson on the “law of niceness,” Ernie Simmons, Harmon Smith and Louis Hodges on Christian ethics, Robert Benne’s Lutheran four orders and his “Christian cobbler makes good shoes, not poor shoes with little crosses on them,” Mel Mencher, Robert Bugeja, Walter Cronkite, Pete Hamill, Jeremy Iggers, David Remnick, the Northwestern Death Row exoneration of Dennis Williams, Verneal Jimerson, and William Rainge, and Pulitzer citations for Katherine Boo, Eric Newhouse, George Dohrman, and Mark Schoofs, she argues that journalism is a Lutheran vocation and that Christian cobblers—and Christian journalists—make good shoes.

The Vocation of Intersections on its Twentieth Birthday

Jason A. Mahn, Robert D. Haak, Tom Christenson

No. 43 · Spring 2016

The three editors of Intersections — Bob Haak, Jason Mahn, and Tom Christenson (in spirit, following his death in 2013) — trace the twenty-year vocation of the journal itself: its 1996 birth at Capital University; its coming-of-age years of debate over institutional markers, two-kingdoms theology, and Lutheran identity; the ascendancy of “education for vocation” as the central marker of Lutheran higher education; and its ongoing identity in relation to a changing ELCA and to the broader cultural conversation about purpose, wholeness, and the vocation of higher education.

Point / Counterpoint: What It Means to be a "College of the Church"

Robert Benne, Tom Christenson

No. 28 · Fall 2008

Moderated by Wartburg College pastor Larry Trachte and introduced by Kathryn Kleinhans, this Wartburg campus conversation between Robert Benne (Roanoke College) and Thomas Christenson (Capital University) probes what it means to be a college of the church—Benne emphasizing ethos, vocation, and the Christian intellectual tradition over against secularization and generic education, and Christenson lifting up persistent vocational questions, the gift of difference, and induction into a community of discourse—and finds large common ground around hiring for mission, pedagogy that asks deep questions, and the courage to claim a living religious tradition while inviting everyone to the banquet.

Education as a Christian (Lutheran) Calling

Tom Christenson

No. 21 · Summer 2005

Christenson opens with an imaginative reconstruction of early Christian communities as radically egalitarian, pacifist, communitarian gatherings within the Roman Empire and argues that such communities are natural homes for the educational vocation. Naming two temptations for contemporary Christian higher education—the parochial Bible school and “Generic U”—he uses his friend Sig Rauspern’s tree metaphor to insist that a university is Christian in its trunk and roots rather than in grafted-on branches. Drawing on Wendell Berry, Jacob Bronowski, Walter Wink, Douglas John Hall, and his own Gift and Task of Lutheran Higher Education, he names faithful criticism, engaged suspiciousness, simul justus et peccator, and a fallible, love-related Lutheran epistemology as the particular gifts Lutherans bring to the Christian educational calling.

From the Editor

Tom Christenson

No. 21 · Summer 2005

In his valedictory letter as outgoing editor, Christenson recounts the 1994 origins of Intersections, when he took the idea to Naomi Linnell and Jim Unglaube at DHES and persuaded the council of presidents to launch the journal on a shoestring with printing paid by DHES and everything else by Capital University. He summarizes the issue’s contents—papers from the 2004 Vocation of a Lutheran College Conference plus two commissioned pieces from former DHES directors Bob Sorensen and Leonard Schulze—and thanks the student copy editors and Capital’s presidents and provosts who sustained the publication.

Review of Educating for Shalom: Essays on Christian Higher Education

Tom Christenson

No. 20 · Fall 2004

Christenson reviews Nicholas Wolterstorff’s Educating for Shalom: Essays on Christian Higher Education (Eerdmans, 2004), edited by C.W. Joldersma and G.G. Stronks. After recounting his own early prejudice against Wolterstorff’s Reason Within the Bounds of Religion and his subsequent conversion through Art in Action, he focuses on two threads: Wolterstorff’s expansive reading of shalom—not merely peace but justice, community, communal responsibility, and delight—as the overall goal of Christian collegiate education, and the influence of Abraham Kuyper’s claim of “privileged cognitive access” for Christian inquirers, which Wolterstorff demonstrates rather than declares.

From the Editor

Tom Christenson

No. 20 · Fall 2004

Christenson introduces an issue featuring “young and old, angry and encouraging, prophetic and hopeful” voices unified by the assumption that Christians engaged in thinking and educating will ask hard questions: how to raise concerns about militarism and the new American “imperialism,” what a Lutheran law school will say about training a new generation of attorneys, and what Lutheran colleges communicate to undergrads about vocation. Such faithful criticism, he argues, is part of who Lutheran institutions are.

Colleges Lead Way: Curiosity, Faith, Discernment, Mission are Key

Mark S. Hanson

No. 28 · Fall 2008

Reprinted from The Lutheran (November 2007), Hanson names four marks of the colleges of this church—nurturing unquenchable curiosity, nourishing faith formation and exploration, modeling public moral deliberation, and preparing students for engagement in the world—and gives thanks for the colleges’ vocation to call us to stand outside ourselves and reach out in mission for the sake of the world.

Views on Flourishing After the Age of Roe

Caryn Riswold, Mary J. Streufert

No. 57 · Spring 2023

Riswold and Streufert reflect on the Radcliffe Institute’s January 2023 conference “The Age of Roe” and argue that the ELCA’s 1991 Social Statement on Abortion and its 2019 statement Faith, Sexism, and Justice offer Lutheran higher education a third way to approach reproductive justice grounded in serving the neighbor so that all may flourish.

The "V" Word: Different Dimensions of Vocation in a Religiously Diverse Classroom

Martha E. Stortz

No. 50 · Fall 2019

Stortz responds to a sea of blank stares when she used the word “vocation” in a religiously diverse required course by offering five metaphors — place, path, relationships, lens, and story — that point to different dimensions of vocation across the world’s religions and help students articulate their callings on their own terms.

VLHE—Wednesday Morning Sacred Pause

Ann Rosendale

No. 62 · Fall 2025

8 min audio

Rosendale draws on Esther 4:14 and the Lutheran practice of holding death and resurrection together — with “and” as the hardest word — to argue that the calling of Lutheran higher education for “just such a time as this” requires us to remember and name out loud that ours are places where God is at work.

The Musician's Vocation

Jeffrey Bell-Hanson

No. 48 · Fall 2018

Bell-Hanson argues that musicians, who exercise profound influence over the emotional flavor of a moment, are called not merely to technical proficiency but to a sense of vocation: understanding their art well enough to use it responsibly, to intend truthfulness rather than manipulation, and to articulate its significance in dialog with other disciplines.

The Dangers of "Vocation" for Students Thinking about Career

Carl Hughes

No. 41 · Spring 2015

Hughes warns that Lutherans too often use “vocation” as a theologically glorified synonym for a fulfilling career — a misuse that constricts God’s call to our jobs and excludes minimum-wage workers, caregivers, and others from the dignity of calling. Recovering Luther’s expansive understanding, he argues that vocation refers first to people, not professions, and must always be bigger than any one aspect of our lives.