From the Editor

From the Publisher

Arne Selbyg

Writing on behalf of the publisher, Sue Edison-Swift names vocation as one of the precious gifts Lutheran theology offers education, reflects on her first ELCA Vocation of a Lutheran College conference, and asks readers to gift future issues of Intersections with feedback—notes on what they read and skipped, and how they ended up with a copy.

Vocational Discernment: A Comprehensive College Program

Darrell Jodock

Jodock, whose Gustavus Adolphus was one of twenty colleges to receive a Lilly “Theological Exploration of Vocation” grant in 2000, defines vocation not as occupation but as a self-understanding that nests the self in community. Reading Robert Putnam’s Bowling Alone on the collapse of secondary communities alongside Luther’s ethic of community benefit and five Lutheran principles (graciousness, Christian freedom, community, God active in the world, the theology of the cross), he walks through Gustavus’s three-level design—a definition of vocation open to other faith traditions, “middle principles” drawn from Sharon Parks’s Common Fire, and a long menu of programs coordinated by a new Center for Vocational Reflection—hoping that, in the language of Holocaust studies, graduates will be “resisters” and “rescuers” rather than bystanders.

Renewing a Sense of Vocation at Lutheran Colleges and Universities: Insights from a Project at Valparaiso University

Marcia Bunge

Bunge, director of the process for writing Valparaiso’s nearly two-million-dollar Lilly grant on the Theological Exploration of Vocation, argues that contemporary culture’s reduction of vocation to either paid work or self-fulfillment requires Lutheran institutions to renew attention to a rich theological concept rooted in Luther’s expansion of vocation beyond the priesthood. She outlines eight low-cost “doorways”—caring adults, prayer, worship leadership, music and the arts, service, cross-cultural experience, church camps and wilderness, study and reflection—and describes Valparaiso’s two-program structure: a Campus-Wide Program weaving vocation into Freshman Core Courses and chapel life, and a Church Vocations Program for students considering full-time ministry. She closes with four troubling questions for any institution carrying out such a grant: what faith traditions can learn from one another, how to involve parents, whether faculty and staff have space to reflect on their own vocations, and whether daily institutional practices—family policies, treatment of low-paid staff, environmental responsibility, obligations to the wider community—actually reflect a commitment to love of neighbor.

Martin Luther, Vocation, and Church Colleges: Nurturing Future Leaders for Faith and Community

Richard W. Rouse

Rouse, citing Arne Selbyg’s statistic that thirteen of sixteen newly elected ELCA bishops graduated from a Lutheran college (and 49 of 65 in the new Conference of Bishops), argues that ELCA colleges are training grounds for future church and community leaders because of Luther’s doctrine of the priesthood of all believers and his distinction between vocation and station—the basis of PLU’s motto “educating for lives of service, inquiry, leadership, and care.” He describes “Paths Unknown: Where is God Leading Me?” a Western Mission Cluster collaboration of California Lutheran, Luther Seminary, Pacific Lutheran Theological Seminary, PLU, and Trinity Lutheran College that used a dedicated web site (godleading.com), a January-February 2001 online virtual forum reaching over 300 participants in 40 states and Canada and Mexico, and one-day interactive video workshops featuring Trump’s play “Holy Odors,” and reports LECNA’s Reclaiming Lutheran Student Project findings on teaching, community, and faith integration at Lutheran schools.

Holy Odors

John P. Trump

A one-act play by John P. Trump, premiered at Pacific Lutheran University, in which Maggie, a senior studying Reformation history in the library stacks, falls asleep over the Apology of Augsburg and dreams a 16th-century pickled-herring merchant—Herr Leonard Kopp, the man who smuggled Katie von Bora and eight other nuns out of the convent—into existence to argue that her call to archaeology (“digging up old bones”) is as holy as ordained ministry, with Luther’s joke that the church burns incense to insulate priests from the “holy odors” (not holy orders) of everyday life.

Of Fathers and Feminism: How One Lutheran Woman Came to a Vocation

Karla G. Bohmbach

Bohmbach, a recently tenured Susquehanna University feminist biblical scholar one month shy of forty, traces her vocation back through a Vacation Bible School injury, an LCMS upbringing in which only men could preach or preside, her father’s contradictory message that she could do anything while modeling a church that limited women, St. Olaf’s revelation of a Lutheran female face, and a Duke graduate seminar on the History of Feminist Thought with Carol Meyers. Her published feminist work on biblical daughters and on the concubine of Judges 19 is read alongside Kathleen Norris’s account of word-bombardment in church, Michel Tournier on childhood as “ardent confusion,” and her own recent participation as both student and teacher in an Authorized Lay Worship Leaders Program.

Discerning Vocation: Personal Recollections

Tom Christenson

Christenson recalls growing up two blocks from Concordia College, Moorhead, where his father—known to students as “Doc”—was the steam engineer, and afternoon wanderings past walrus-moustached biologists, Harpo-Marx-haired theologians, and a math professor who wrote proofs with one hand and erased them with the other. He came to see the campus as “an asylum for child-like minds building towers of intellectual blocks and then knocking them down,” and traces his philosophical bent back to a high school physics teacher who, asked why Bernoulli’s principle was true, finally growled, “Christenson, you’re nothing but a damn philosopher.”

Alister McGrath: Glimpsing the Divine: The Search for Meaning in the Universe

Don Braxton

Braxton reviews Alister McGrath’s Glimpsing the Divine (Eerdmans, 2002), commending its twelve articulate, lavishly photographed meditations as a fine introduction to Western spirituality but criticizing its conservative neo-Barthian confessionalism, its Eurocentric treatment of non-Western traditions as “taillights” to Christianity’s “headlights,” its one-sided host-guest engagement with the natural sciences, and its metaphysical dualism. In a section added for ministerial readers, he contrasts McGrath’s self-contained confessionalism with H. Richard Niebuhr’s call to respond to all things as if to God’s actions upon us, and argues that in an era of rival fundamentalisms exclusivity must become a thing of the past.

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.

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.

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.

Staff Governance at St. Olaf College, Northfield, MN

Don Ezra Cruz Plemons

No. 58 · Fall 2023

Cruz Plemons describes how staff at St. Olaf, in the wake of a decade of difficult events, have built a three-year, glacier-paced effort toward a Staff Governance model — through affinity groups, the Council for Equity and Inclusion, and the Task Force to Confront Structural Racism — that gives staff a voice alongside faculty and students.

Walls: Talk At Gustavus Adolphus College

Elizabeth Baer

No. 5 · Summer 1998

Baer’s September 11, 1997 Gustavus Adolphus chapel homily on Joshua 6 turns from the trumpets to the walls—Robert Frost’s “Mending Walls,” the walls of the Warsaw ghetto in Vladka Meed’s On Both Sides of the Wall and Margaret Zassenhaus’s Walls, the Berlin Wall coming down in 1989—and then to the autobiographical, intertextual discourse of Gustavus chapel itself as a place where misunderstandings come down. An author’s note added after the March 29 F3 tornado reports the closing line (“LET’S MAKE THOSE WALLS COME TUMBLING DOWN”) as eerily prescient: roofs, windows, and 90% of campus trees were lost, but the Chapel walls and the eternal flame in the red glass lantern stood firm.

From the Publisher & Editor

Colleen Windham-Hughes, Lamont Anthony Wells

No. 63 · Spring 2026

6 min audio

Wells and Windham-Hughes frame vocation as “ground game” — the practical, public living-out of faith through civic engagement — and introduce the issue’s focus on how Lutheran higher education equips students to repair the world.

Lutheran Higher Education and the Public Intellectual

Ernest L. Simmons

No. 26 · Fall 2007

Simmons argues that college faculty and administrators are, like it or not, public intellectuals, and that Lutheran higher education’s dialectical understanding of Christ and culture is well suited to support four functions of the public intellectual: articulating constructive critique of received social explanation (especially the “collage identity” described by Renate Schacht); presenting a transcendent theological perspective through the theology of the cross that takes seriously God’s hiddeness, the presence of ambiguity, and the reality of suffering; pursuing the common good amid the demise of the “commons” through H. Richard Niebuhr’s “Christ and Culture in Paradox”; and educating for citizenship through Christian vocation by connecting the practical and existential dimensions of the question “Why are you here?”

Perspectives on Institutional Service: All Hands on Deck

Ruth Henricks

No. 12 · Summer 2001

Henricks, President and CEO of Lutheran Family Services of Nebraska, uses Annie Dillard’s image of Christians tourist-like on Deck C to call colleges and social ministry organizations to “all hands on deck” in a church standing at a threshold of shifting demographics—a growing rich-poor gap, a coming Hispanic majority, an aging baby-boom, dual-career families, contingency workers, and for-profit Lockheed Martin-style competitors entering human services. Drawing on Foster McCurley, Andrew Grove’s Only the Paranoid Survive, Justo Gonzales’s Manana, Arthur Becker, Bob Bacher, David Tiede, and the ELCA constitution, she argues that SMOs and colleges are the “hands” of the body of Christ and asks whether we have courage to require Spanish, partner ecumenically, cut services to Caucasian clients, and lead the church from the front rather than the rear.

Vocation for Emerging Adulthood: Within and Beyond College

Adam Copeland

No. 47 · Spring 2018

Copeland uses scenes from Master of None, David Brooks’ columns, Meg Jay’s The Defining Decade, and the stories of two ELCA college graduates to argue that emerging adulthood has fundamentally changed — and that Lutheran colleges should call out cultural lies about work, reframe vocation as meaning-making, and help graduates take small, wise steps into their twenties.