On October 31, 1517, Martin Luther famously offered for debate 95 pithy protests against the sale of plenary indulgences, publicly posting the theses (at least by legend) to the door of Wittenberg’s Castle Church. The history of offering indulgences goes back to the Crusades. Christian soldiers marching into battle were extended an indulgence, literally a “leniency” or “generosity,” that would free them from making full satisfaction for sins incurred in battle. By the sixteenth century, however, indulgences became extracted from the sacrament of penance altogether. Also, one could now buy them to offset penance owed in purgatory as well as on earth. What is more, the indulgence was made transferable—you could use it for yourself or apply it to a loved one. Finally, the indulgences were now considered “plenary,” that is, able to forgive the entire debt of the soul. Having become purchasable, extractable, transferable, and a damn good deal, the indulgences hawked throughout Germany quickly became a hot commodity.
Many assume that Luther critiqued these practices of the church for demanding too much of its parishioners, for confusing simple faith and trust with arduous “works righteousness.” While this side of the critique is true, Luther frames the 95 Theses by showing how the commodification of indulgences curtail not only God’s grace, but also human striving; it makes both into quantifiable goods that can be exchanged, transferred, or withdrawn. The first thesis announces that “when our Lord and Master Jesus Christ said, ‘Repent’ [Matt 4:17, translated in the vulgate as “do penance”], he willed the entire life of believers to be one of repentance.” Uncoupling Christ’s command from a codified system of exchange demands a whole life of turning around.
Luther here critiques any closed economy of salvation that presumes to balance countable human works against a treasury of God’s graces. Such spiritual book-keeping errs not in valuing human efforts or God’s grace too highly or too little, but in the very assumption that they can be measured. Such accountings offer false security—the security of assumed objectivity, of faith as eternal life insurance.
Fast-forward 500 years and we still find more than a little spiritual bartering and moral book-keeping. Just last week, awaiting a diagnosis from doctors about my son’s acute leg pain, I found myself half-consciously bartering with God: “If only you’ll heal him, I’ll…” Perhaps many of us fall back into deal-making with God and score-keeping with spouses, colleagues, and students. Our American meritocracy—where at least the privileged presume to get what they deserve—denies the giftedness of life no less than sixteenth-century church practices. Might we still embody the freedom that comes when we cease to keep score? Might we work from a sense of being gifted and graced rather than trying to earn recognition, embark on careers, and otherwise make something of ourselves? Or more institutionally, might not Lutheran colleges and universities remain or become places where the gifts of employees, students, and the organization itself are recognized and used as gifts, rather than resources or even human “capital”?
By the time of this publication, there will have been countless celebrations of the 500 year anniversary of the Lutheran Reformation in churches around the world. Certainly colleges have celebrated and commemorated as well, but their approach to the Reformation anniversary also includes careful assessment and creative re-appropriation of this 500 year-old tradition. The essays that follow will spark and sustain that consideration. Please be in touch about how you might continue it.
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Editorial
From the Publisher
Mark Wilhelm
Wilhelm reflects on how NECU’s focused work on Lutheran identity in higher education — including the forthcoming document Rooted and Open: Our Common Institutional Calling — turns out to be a fitting commemoration of the five-hundredth anniversary of the Lutheran Reformation, even though it did not arise from anniversary planning.
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Article
Why Martin Luther and the Reformation Matter 500 Years Later
Kathryn A. Kleinhans
Adapted from a 2017 address to Wartburg College’s entering class, Kleinhans surveys Luther’s lasting impact in vocation, education, social service, and the necessary work of repentance — closing with the Lutheran World Federation’s Windhoek assembly and the Reformation World Exhibition’s call to live reform forward into the next 500 years.
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Article
Celebrating the Reformation: The Lutheran Foundation of a Called Life
Mark D. Tranvik
Tranvik traces vocation from the monastic impulse through Luther’s rejection of the monk’s vow as the only true calling, and translates the “called life” for twenty-first-century Lutheran colleges — institutions that see students as made in the image of God, enlist the whole community in discernment, and make room for faith and its convictions.
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Article
Reforming Our Visions of City Nature
Lea F. Schweitz
Through a Chicago story of Canada geese at North Pond, Schweitz takes up two Reformation-era ways of reading the “Book of Nature” — Konrad Rosbach’s moral readings and Philip Melanchthon’s scientific ones — and proposes a third: Luther’s sacramental principle that the finite is capable of the infinite, worn as “reading glasses” for an urban planet.
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Article
Both Priest and Beggar: Luther among the Poor
Martha E. Stortz
Reading Luther’s deathbed remark “We are all beggars” against his “priesthood of all believers,” Stortz argues that priest and beggar are two sides of a human reality — one that locates civic responsibility for the poor at the heart of the Reformation legacy and that pushes beyond paternalistic service toward the systemic question of justice.
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Article
In the Beginning of the Reformation Was the Word
George Connell
Drawing on a Concordia faculty pilgrimage to German Luther sites, Connell appropriates John’s prologue to frame the Reformation as a movement about words — the printed page, the university classroom, the Marburg confession, the Wartburg translation, Bach’s music, and the dining-room conversations of Table Talk — while soberly noting that words can wound as well as heal.
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Article
Luther's Sutra: An Indian, Subaltern (Dalit) Perspective
Surekha Nelavala
Nelavala traces how Luther’s “sutra” — grace alone, faith alone, scripture alone, Christ alone — reached the mud hut of her Dalit grandparents in rural India, transforming three generations, and then reads the parable of the vineyard laborers from a subaltern perspective in which grace for all is the heart of God’s alternative kingdom.
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Article
Reforming Lutheran Higher Education: Ecclesiological Reflection and Theological Leadership
Brian Beckstrom
Beckstrom diagnoses an “identity crisis” at ELCA colleges and universities rooted in inherited Enlightenment assumptions and a thin functional ecclesiology, and proposes that a Trinitarian, perichoretic understanding of God offers an ecclesiological foundation that holds together unity and diversity in a pluralistic, post-Christian context.
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Article
Vocation at Full Stretch: Reflections on Follow Your Bliss and Other Lies about Calling and its Use among College Students
Jason A. Mahn
No. 61 · Spring 2025
Mahn engages Bonnie Miller-McLemore’s Follow Your Bliss and Other Lies about Calling as required reading in a sophomore religion course, showing how her categories of missed, blocked, conflicted, fractured, unexpected, and relinquished callings empower young adults to perceive embodied, unplanned, and often painful dimensions of life as essential parts of vocation — and help close the gap between mission-driven and tuition-driven realities.
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Article
On Recruiting Diverse Students, Rooted in Mission
Eric Rowell, Jason A. Mahn
No. 59 · Spring 2024
Jason Mahn interviews Eric Rowell, Assistant Director of Admissions and Diversity Outreach at Augustana College, about how recruiting students from a wide variety of backgrounds — rooted in Augustana’s Lutheran commitment to vocation and educating across difference — remains essentially unchanged in the wake of the Supreme Court’s 2023 decisions on affirmative action.
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Editorial
From the Outgoing Editor
Jason A. Mahn
No. 55 · Spring 2022
Mahn closes out a decade of editing Intersections, passes the duties to Colleen Windham-Hughes, gives thanks to Mark Wilhelm and Augustana College, and introduces an issue largely drawn from comments by Lutheran faculty, staff, and administrators at the 2022 NetVUE national gathering.
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Editorial
From the Editor
Jason A. Mahn
No. 54 · Fall 2021
Mahn introduces the “Called to Place” theme of the 2021 VLHE Conference, arguing that Lutheran higher education’s emphasis on vocation must be grounded in particular geographies and embodied communities — for, as Wallace Stegner put it, “If you don’t know where you are, you don’t know who you are.”
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Reflection
Shelter in Place: Reflections from March 22, 2020
Jason A. Mahn
No. 53 · Spring 2021
On the fourth Sunday of Lent in 2020, Mahn meditates on the etymology of “shelter” (from shield) and on an email from a former student in Boston whose mutual-aid organizing models a Lutheran understanding of vocation: the upending of ego by divine love that frees us, finally, to see and serve the neighbor.
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Editorial
From the Editor
Jason A. Mahn
No. 52 · Fall 2020
Mahn narrates a year of crisscrossing pandemics — Covid-19, economic collapse, partisan politics, and the long pandemic of white supremacy revealed anew by the murder of George Floyd — and argues that Lutheran liberal arts schools, by educating for vocation, are uniquely poised to help students respond with character and capable callings.
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Editorial
From the Editor
Tom Christenson
No. 10 · Fall 2000
Christenson recommends the St. Olaf 125th-anniversary volume Called to Serve—edited by Pamela Schwandt with Gary de Krey and L. DeAne Lagerquist—particularly Walter Sundberg’s “What Does It Mean To be Lutheran?” and Darrell Jodock’s “The Lutheran Tradition and the Liberal Arts College.” He notes that the volume’s biographical sketches of Lars Boe, F. Melius Christiansen, Ole Rolvaag, Emil Ellingson, Agnes Larson, John Berntsen, Arne Flaten, and Howard and Edna Hong show, against an outsourcing age, that the life of an institution like St. Olaf is the committed life of the people who work there.
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Reflection
Reflections on Lutheran Identity on Reformation Sunday
Thomas W. Martin
No. 19 · Summer 2004
Beginning with an “intellectual vertigo” experienced when his celebrant announced that “today the Church gathers to celebrate the Reformation,” Martin—a biblical scholar who has belonged to four Protestant denominations—asks how Lutherans should tell their own foundational myth. He argues that the Reformation was a mixed bag whose dark side includes a century of religious warfare and the killing of Anabaptists; that Luther himself is too mythic a figure to monopolize; and that distinguishing “constitutive” from “prophetic” reading (after James Sanders) opens the way to a Reformation Sunday told “together with” rather than “over and against” the rest of the Church—one that mixes repentance for the dark with celebration of the glory.
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Article
Sharing Leadership within Colleges and Universities
Leanne Neilson
No. 41 · Spring 2015
Building on Jodock’s framework, Neilson applies vocational leadership to the unique work environment of higher education — mission statements, faculty governance, the slow pace of consensus, and the sometimes uneasy relationships between faculty and staff — and asks how leaders, followers, and team players can create an atmosphere of mutual empowerment on Lutheran college campuses.
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Article
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).
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Editorial
From the Publisher
Mark Wilhelm
No. 33 · Spring 2011
Wilhelm notes that while the ELCA’s vocation in higher education remains vibrant, the landscape of churchwide leadership has shifted dramatically with the dissolution of the Vocation and Education unit, and expresses appreciation for the faculty and staff at ELCA colleges and universities who have stepped up to sustain the network during this time of transition.
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Article
A College with a Calling: Vocation at Augsburg
Mark D. Tranvik
No. 31 · Winter 2010
Tranvik narrates Augsburg’s decade of deep engagement with vocation—from President William Frame’s 1997 visioning process and the 2002 two-million-dollar Lilly grant for Exploring Our Gifts, through five Lutheran theological principles (vocation includes the whole life, lives for the sake of others, ranks all callings equal, cannot be reduced to ethics, and engages public life), to the Wilder Foundation’s Called for Life assessment and the 2008 founding of the Augsburg Center for Faith and Learning under Dr. Tom Morgan and the Bernhard Christensen Chair held by Dr. David Tiede.