Four papers collected in this issue of Intersections represent the 70th annual meeting of the venerable Association of Lutheran College Faculties (ALCF) held at California Lutheran University in October 2006.
The topic of the meeting at CLU was intentionally and provocatively vague: Identity and Diversity in the Lutheran College. What identity? What diversity? What college? In fact, as the papers came in, Lutheran identity tended to be as much conceptual and pedagogical as historical. Differences among the colleges emerged in both the presentations and in the accompanying discussions.
These essays are observed from markedly distinct disciplinary and personal vantage points as well. Randall Balmer, the distinguished scholar of American evangelicalism and our keynote speaker, recalls his own experience as an undergraduate at a conservative evangelical college and considers that formation in light of his subsequent achievements and study of evangelical culture. His perspective from outside Lutheran higher education balances the insiders’ perspectives and may remind the reader that Lutherans are not the only purveyors of Christian liberal arts, and also that the wide world of evangelical religion is not quite as hostile as we might suppose.
Storm Bailey, our representative philosopher and a professor at Luther College, reflects on specifically Lutheran identity as contributing to notions of academic integrity, with particular attention to our understanding of academic freedom. Reporting on fruitful “Faith and Learning” discussions at Luther, he writes of the usefulness of faculty from different disciplines and diverse religious backgrounds addressing “Lutheran questions.”
In his essay, José Marichal, a CLU political scientist, observes the odd mutual failure of campus diversity initiatives to collaborate or even meaningfully to connect with those promoting service learning or other sorts of educational civic engagement. He maintains that a better understanding of both democracy and the Lutheran call into the world can and should draw these initiatives together, enhancing the education we offer our students.
Pamela Brubaker, who teaches ethics at CLU, projects our understanding of diversity onto a global screen, where the economics of globalization challenge and compromise universal human rights. As we seek to educate students for critical citizenship—a particularly Lutheran project—she maintains we can and must help them to understand and value the social, economic, cultural, civil and political rights of people.
From a California perspective (which the venue encouraged), I find it very interesting that, of the four talks collected here, the two delivered by scholar-teachers living and working “back East” seem most anxious about the academic standing of Christian liberal arts education. Professors Balmer and Bailey, while valiantly and persuasively championing the cause, assume a measure of suspicion and even antagonism toward Lutheran higher education. In contrast, Professors Marichal and Brubaker, our representative Westerners, assume Lutheran identity as a critical advantage, take diversity as a Lutheran given and proceed to define and elaborate some of the challenges. Perhaps the fact that we inhabit a region where white is a minority and monolithic Lutheran identity only a memory explains the difference. Certainly such geographical difference, if it is significant, supports the usefulness of ongoing national conversations made possible by the ALCF and by this journal. Indeed, the long series of conference topics and venues, available on the ALCF website reads like something of a cultural history of Lutheran higher education: http://www.lutherancolleges.org/alcf/history/about.htm.
A number of items that played an important part in this conference are lamentably missing from this collection, a reminder how ephemeral some of our most interesting projects and discussions often are. Four professors from Wartburg College [Cynthia Bane (Psychology), Kit Kleinhans (Religion), Penni Pier (Communication Arts) and Fred Waldstein (Political Science)] reported on a cross-curricular faculty and staff development seminar on the “Lutheran Heritage.” Then there was a dramatic dialogue written, performed and directed by their colleague Kathleen Book. Guy Erwin performed the role of Philip Melanchthon in “‘No Child Left Behind’ Meets Philip Melanchthon.” A concluding discussion encouraged classroom applications of the many ideas that we had entertained.
The 2007 annual meeting of the Association of Lutheran College Faculties will be held October 5-7, 2007 at Newberry College. This year’s theme is “Beyond ‘Whatever’: Values Based Learning in Lutheran Higher Education.”
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Editorial
From the Publisher
Arne Selbyg
Selbyg notes that most papers in this issue grew out of a pan-Lutheran conference organized by the Association of Lutheran College Faculties in fall 2006 rather than the annual Vocation of a Lutheran College conference, and argues that the ELCA’s ecumenical posture—truthful but open to learning from others—is a good foundation for institutions of higher education whose faculty likewise profess while remaining subject to change based on new research and insights.
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Editorial
From the Editor
Robert D. Haak
Haak frames the issue around the question of what holds the twenty-eight ELCA colleges together amid their geographic, economic, and theological diversity, introducing Mark Hanson’s address to the assembled college presidents, Randall Balmer’s outsider perspective on the commonalities of Christian liberal arts, José Marichal and Pamela Brubaker on diversity rooted in community and globe, Storm Bailey’s argument that being Lutheran is precisely what makes us embrace diversity, and Jaime Schillinger’s St. Olaf chapel reflection on the formative power of worship and liturgy.
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Article
Reflections on Our Shared Commitments
Mark S. Hanson
Originally delivered to the Lutheran Educational Conference of North America in March 2007, Hanson’s address describes the ELCA as “an ecology of interdependent ecosystems” and locates the church’s relationship to its twenty-eight colleges and universities in a shared mission rather than in older anxieties about church-relatedness. Drawing on Wittenberg’s Lutheran Identity Study, Augustana’s “Five Faith Commitments,” Pamela Jolicoeur’s Concordia address, W. Robert Connor on “big questions,” Joseph Sittler on grace, Walter Brueggemann on fear, Jonathan Strandjord on being “other-wise,” and Cynthia Moe-Lobeda’s Public Church for the Life of the World, he names four marks of shared mission: communities of free inquiry, encouragement of religious expression in a diverse society, education for the common good, and the formation of leaders for church and religious communities worldwide.
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Reflection
Currents
Jaime Schillinger
Preached in St. Olaf chapel on March 29, 2005, Schillinger reads three “currents” pulling on her hearers—Minnesota spring, the academic year’s final stretch, and Holy Week’s passion and resurrection—against poetic voices from ee cummings, Gerard Manley Hopkins, and Edna St. Vincent Millay, before turning to the Song of Songs to suggest that this nexus calls students into the rhythms of love, awakened desire, and an elusive, unresolved promise that animates academic, spiritual, and vocational search alike.
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Article
Sojourners in a Pluralistic Land: The Promise and Peril of Christian Higher Education
Randall Balmer
Balmer, a Barnard scholar of American evangelicalism reared in evangelical parsonages and formed at Trinity College in the Chicago suburbs, defends public education even as he champions Christian higher education as a “halfway house” for students moving from religious subculture into a pluralistic world. Drawing on his own undergraduate experience, his books Mine Eyes Have Seen the Glory and Thy Kingdom Come, and a chastening visit to Patrick Henry College, he names three perils of Christian higher education—the Scylla of secularism (intellectual arrogance allergic to piety), the Charybdis of sectarianism (intellectual dishonesty as exemplified by intelligent design’s special pleading), and insularity—and prescribes mentors, primary sources, internships outside the subculture, and a broader, intergenerational pluralism on campus.
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Article
Lutheran Identity, Academic Integrity, and Religious Diversity
Storm Bailey
Bailey argues that one might rightly say of a college “that’s a pretty good school because it’s religious,” defending the proposition under three headings: academic and curricular virtues, free inquiry, and religious diversity. Drawing on Mark Schwehn’s Exiles from Eden, Richard Hughes on the Lutheran tradition’s “most potent theological resources” for the life of the mind, Parker Palmer, Lendol Calder, Mill’s On Liberty, Newman’s Idea of a University, and the AAUP’s 1940 Statement, he proposes a “critical mass” alternative in which the Lutheran commitment to truth-seeking and self-critique itself requires—rather than tolerates—a religiously diverse faculty whose opposing voices are needed for the mission to flourish.
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Article
Why Diversity and Civic Engagement Don't Talk to Each Other on College Campuses: The Need for Public Work
Jose Marichal
Marichal opens with Thurgood Marshall’s line from Milliken v. Bradley and traces the “decoupling” of campus diversity and civic engagement initiatives back to their shared grounding in Benjamin Barber’s “thin” or pluralist democracy. Reviewing CIRCLE data on youth political disengagement, the limits of mandatory volunteerism, and persistent residential segregation, and drawing on Mary Ann Glendon, Lani Guinier, Caryn McTighe Musil, and Richard Rorty, he argues that only Harry Boyte’s notion of “public work” can bind diversity and civic engagement together—and contends that Lutheran colleges, with their understanding of vocation as call into the world, are uniquely positioned to build that infrastructure.
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Article
Rich and Poor in an Era of Globalized Religion and Economies: Challenges to Lutheran Colleges
Pamela K. Brubaker
Brubaker opens with two World Council of Churches communion stories—a generous Aymara potato meal in Bolivia and a gated invitation-only lunch at a prosperous immigrant German Lutheran church in Brazil—to frame the question of which stance Lutheran colleges will adopt toward diversity. Drawing on Richard Hughes and Ernest Simmons on Lutheran “ecumenical confessionalism,” Linell Cady, Ulrich Beck, Held and McGrew, the World Bank’s 2006 Equity and Development report, Mark Juergensmeyer’s Global Religions, Harvey Cox on the Market as God, the WCC’s “economy of life” / AGAPE document, and Larry Rasmussen on universal human rights, she argues that part of the academic work of Lutheran colleges is to educate for critical citizenship by questioning neo-liberal assumptions and equipping students to claim social, economic, cultural, civil, and political rights for the whole human family.
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Article
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.
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Article
Uneasy Partners? Religion and Academics
Storm Bailey
No. 11 · Spring 2001
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.
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Response
Feeling at Home: Dimensions of Faculty Life
Jane Hokanson Hawks
No. 2 · Winter 1997
Hawks of Midland Lutheran College responds to Bouman by reflecting on her path from a Lutheran childhood through the BSN at St. Olaf and thirteen years at four non-church-related institutions to her present home at Midland, where teaching at a Lutheran institution finally feels “right.” Bouman’s framing of the five themes as the Lutheran argument about what it means to be human helped her ad-hoc committee articulate the spiritual role in Midland’s new faculty mentoring program (recently funded by the Lilly Foundation), and grounds her work as a nurse educator confronting the daily humanness of grief, joy, ethical dilemmas, and care across cultural and religious difference.
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Article
Vocation and Dharma throughout Life's Stages: A Hindu Perspective
Vidya Thirumurthy
No. 47 · Spring 2018
Thirumurthy traces her own attempt as a Hindu faculty member at Pacific Lutheran University to grasp the Lutheran concept of vocation, finding in the Bhagavad Gita’s teaching on dharma — duty fulfilled without expectation of reward — an equivalent that, like vocation, varies across the four stages of life and calls individuals to transform others through selfless service.
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Article
Learning the Language of Inclusive Pedagogy
David Thompson
No. 50 · Fall 2019
Thompson frames inclusive pedagogy as a foreign language with its own vocabulary, grammar, and cultural values, and reflects on a year of immersing himself in readings, conversations, and workshops — arguing that proficiency grows when instructors study and practice these languages repeatedly and atrophies when ignored.
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Article
Teaching as a Form of Servant Leadership
Leonard G. Schulze
No. 12 · Summer 2001
Schulze defines teaching as a paradoxical “servant leadership” rooted in the etymology of educare, e-ducere, Erziehung, and Bildung, surveys representative models of the teacher (Plato’s cave, the Theatetus midwife, Socrates of the Apology, and Freire’s Pedagogy of the Oppressed), and proposes a four-fold taxonomy of learning—information, critical thinking, praxis, and teleology—each requiring its own form of teacherly leadership. He closes with ten Wittenberg-style theses for teachers at Lutheran colleges, including that the Gospel liberates us from using knowledge as power, that disputatio is an expression of faith, and that we are called to lead students from the tyrannies of ignorance, rote knowledge, incompetence, and anomy to the freedoms of awareness, critical understanding, skillful action, and purposive lives in community.