Gifty Arthur

From the Publisher

Mark Wilhelm

Wilhelm draws a parallel between the rediscovery of vocation and the rediscovery of interfaith understanding in Lutheran higher education, arguing that previously under-emphasized aspects of the Lutheran tradition point us to interfaith work and that an authentic Lutheran college or university will make interfaith understanding a feature of its mission.

Guest Editorial

Kristen Glass Perez, Richard Priggie

Glass Perez and Priggie introduce the issue by recounting the campus conversations and the June 2014 Interfaith Understanding Conference at Augustana College that gave rise to it, framing the central question, “What does it mean to be Interfaith at a Lutheran College?,” as a living example of the praxis of being a Lutheran college in the twenty-first century.

Vocational Re-Formation for a Multi-Religious World

Elizabeth Eaton

ELCA Presiding Bishop Elizabeth Eaton frames vocational formation for a multi-religious world as one of the most significant challenges facing the church and the liberal arts today, calling ELCA colleges and universities to live into Darrell Jodock’s “third path” that is both deeply rooted and dialogical.

Why Interfaith Understanding is Integral to the Lutheran Tradition

Jason A. Mahn

Mahn returns to the root of the Lutheran tradition — church, theology, and pedagogy — to argue that interfaith encounter is not the vanishing point of Lutheran identity but central to it, beginning with confession of Luther’s anti-Judaic legacy, working through the typology of exclusivism / inclusivism / pluralism, and showing how the kenotic Christ and the theologian of the cross open Lutherans to authentic encounter with religious others.

What it Means to Build the Bridge: Identity and Diversity at ELCA Colleges

Eboo Patel

Through the contrasting stories of two college students — Cassie’s identity relativism and April’s soft fundamentalism — Patel diagnoses Peter Berger’s twin pathologies of modernization and argues that ELCA campuses, anchored in Bonhoeffer and the Lutheran capacity to “have faith without laying claim to certainty,” are uniquely equipped to be places where the light falls: bridges of cooperation that nurture both strong religious identity and benevolence toward others.

Danya Tazyeen

Danya Tazyeen

Tazyeen, a Pakistani-American Muslim student at Augustana College, reads Qur’an 49:13 — that God made us into peoples and tribes “that you may know one another” — as a charge to break down fear with open dialogue and to see one another as flawed and relatable fellow human beings.

Building on a Firm Foundation: ELCA Inter-Religious Relations

Kathryn M. Lohre

Lohre traces the ELCA’s twenty-year arc of inter-religious work — from the 1994 Declaration to the Jewish Community and the Lutheran-Jewish Consultative Panel, through the post-9/11 Lutheran-Muslim Panel and the Shoulder to Shoulder Campaign, to fledgling dialogue with Sikhs and the dharmic traditions — and frames Lutheran inter-religious engagement as the strengthening, not the dilution, of Lutheran vocation.

Building an Interfaith Bridge

Belle Michael

Drawing on the holiday of Shavuot, the Book of Ruth, and Martin Buber’s I-Thou, Rabbi Belle Michael picks up Patel’s bridge metaphor and identifies three building blocks for it: experiences with people of different ethnic and religious groups, genuine and long-lasting relationships, and the holy curiosity to ask the questions we are otherwise afraid to ask.

Journey Toward Pluralism: Reimagining Lutheran Identity in a Changing World

Jacqueline Bussie

Bussie chronicles Concordia College’s Forum on Faith and Life initiative — assessing campus climate, building a President’s Interfaith Advisory Council, and drafting a one-sentence statement that Concordia practices interfaith cooperation “because of” (not “guided by”) its Lutheran identity — to argue that simul justus et peccator thinking equips Lutheran institutions to hold loyalty to tradition and reverence for others together as one piece.

David Kamins

David Kamins

Kamins, a Jewish student at Muhlenberg College, reads Rabbi Joseph Soloveitchik’s The Lonely Man of Faith alongside his own journey at the Interfaith Understanding conference on the eve of Shavuot, finding in the dual figures of Adam I and Adam II a way to remain firmly grounded in his faith community while going out to learn from those around him.

What's in a Name?

Matthew J. Marohl

St. Olaf College Pastor Matt Marohl tells the story of designing The Undercroft’s prayer and meditation room with a campus meditation group whose members began as “Matt” and ended — as their mutual respect grew — calling him “Pastor Matt,” a counterintuitive movement toward a more formal address that signals what intentional Lutheran-Christian hospitality looks like in practice.

Annie Schone

Annie Schone

Schone, raised in a small conservative Central Illinois congregation, recounts how Augustana’s Interfaith Understanding group and Interfaith Youth Core gave her the first chance to befriend Muslim, Unitarian Universalist, and atheist peers, and how she hopes to bring the joy of those friendships back to her home church through the power of storytelling.

Journey Conversations

Amy Zalik Larson, Sheila Radford-Hill

Larson and Radford-Hill describe Luther College’s Journey Conversations Project, a four-phase contemplative practice — quiet, listen, speak, respond — rooted in the Lutheran call to be true to one’s own faith while welcoming all faiths or none, and illustrate its fruit through faith journey stories from Luther students Sukeji Mikaya (South Sudan), Habibullah Rezai (Afghanistan), and Gifty Arthur (Ghana).

Tom Natalini

Tom Natalini

Natalini, a Susquehanna University senior raised Lutheran, schooled Mennonite, and seasoned by a meditative encounter in India, reflects on his journey through churchgoing, philosophy, near-Jewish conversion, and Buddhist practice to a stance he calls patience — neither Christian, Jew, Buddhist, seeker, nor “none.”

Well, Well…Plumbing Our Depths, Telling Our Stories

Ann Boaden

Beginning with a college visit that turned into a grieving mother’s confidence about her daughter’s last moments, Boaden uses John 4’s well of living water to argue that an interfaith education worthy of the name requires Lutherans to plumb the depths of their own tradition’s wells — with rituals, stories, and seasons intact — before they can see, respectfully, into the wells from which others drink.

How Can We Keep From Singing?

Robert Scholz

No. 7 · Summer 1999

Scholz, professor of music at St. Olaf, responds to Tom Christenson’s “Freedom of a Christian” by walking through his own Nunc dimittis for the St. Olaf Christmas Festival, an Elderhostel choir of singers aged 60 to 95, and the four liberating arts (enablement and change, melioristic, embodying, and critical) as they shape conducting, composition, and music education. He defends the fine arts and folk traditions over “contemporary Christian” soft pop-rock and taped accompaniments, citing Luther’s preface to Georg Rhau’s Symphoniae iucundae and the family of God’s need to interact in song against the virtual community of TV evangelism and the Crystal Cathedrals of the air.

Teaching as an Expression of a Love Ethic

Abbylynn Helgevold

No. 53 · Spring 2021

Drawing on Kierkegaard’s Works of Love and Kevin Gannon’s teaching manifesto, Helgevold describes how an ethic of upbuilding love—love that presupposes goodness in students—reshapes inclusive pedagogy at Wartburg College, from syllabus language to how she addresses plagiarism and attendance.

Learning Across Campus: Hearing Bok's Call to Conversation

David Ratke

No. 39 · Spring 2014

Ratke reads Derek Bok’s Our Underachieving Colleges from Lenoir-Rhyne and argues that Bok’s call to think holistically about undergraduate education and to dialogue across disciplinary boundaries names the work already underway at ELCA colleges. He weighs faculty attitudes, the role of skills in the core curriculum and the major, and the importance of the extracurriculum for student formation.

Welcome Strangers

Gregg Muilenberg

No. 15 · Winter 2002

Muilenberg, a non-Lutheran philosopher at Concordia, argues that self-consciously Lutheran colleges cannot make non-Lutheran faculty feel welcome through “institutional fit” rhetoric (he cites Concordia’s own hiring boilerplate) because identity must be sustained and developed, not preserved like a pickle. Drawing on Nikos Kazantzakis’s Report to Greco and the three marks of the “profoundly religious person”—commitment to the truth, to the power of the spirit, and to metousiosis through myth—he proposes that faith and reason are best understood as an unending struggle into which strangers must be invited as valuable and active participants, safeguarded by the strongest possible affirmation of academic freedom (citing Martha Nussbaum on Notre Dame and BYU).

Ecotones of Faith

Tracy Paschke-Johannes

No. 61 · Spring 2025

7 min audio

Paschke-Johannes draws on the ecological metaphor of the ecotone — the life-teeming transitional space between two ecosystems — to claim that we are not called to minister in the world of the past or one fifty years hence, but to nurture the kairos moments God is creating in the freshwater-to-saltwater present.

Paul Dovre, ed.: The Future of Religious Colleges

Baird Tipson

No. 15 · Winter 2002

Tipson, president of Wittenberg University, reviews Paul Dovre’s edited proceedings of the October 2000 Harvard Conference on the Future of Religious Colleges (Eerdmans, 2002), summarizing essays by Douglas Sloan on the failure of the “two-realm theory of truth,” George Marsden on faith-shaped scholarship, DeAne Lagerquist, Father David O’Connell, Mark Noll, Robert Benne, Mark Roche on Notre Dame, Joel Carpenter on neo-Calvinist Kuyperianism, and Mark Schwehn on a Lutheran “college-related church” and the centrality of vocation. Against Benne’s suggestion that only two or three robustly Lutheran colleges can be sustained, Tipson defends a less robust but still authentically Lutheran model embodied at places like Wittenberg, Gettysburg, and Roanoke, arguing for the enlightenment commitment to subjecting all truth claims to rigorous criticism and for hiring Marsden-style faith-shaped scholars rather than counting Lutheran heads.