In the spring of 2021, Trinity Lutheran Seminary offered a class called Introduction to Womanist Theology, as the first class of the Womanist Theology Initiative of the Seminaries of the ELCA. The class was taught by Dr. Beverly Wallace, Associate Professor of Congregational and Community Care at Luther Seminary.
The downside of working on a theology degree at the institution where I work full-time is that there is only time for one course at a time. The upside is that with one class at a time, I can focus deeply on that class and look for ways to incorporate the course work directly into my vocational work as Trinity’s only librarian. Dr. Wallace’s class looked like a perfect opportunity for me to explore a perspective to which I have had limited exposure. As with each of the classes I have taken at Trinity, this class would help me broaden my understanding of resources that can be of the most help to seminary students. The experience would prove to be so much more valuable than I had expected.
As it turned out, most of the class had been introduced to Womanist Theology as a field of study. While many of us had read at least a bit on the subject, Dr. Wallace guided us through a full semester of guests who spoke both broadly and deeply about theology, pastoral care, and other topics. Each author, preacher, or professor shared something different of the strengths of black women in the conversations about feminism, liberation, theology. By bringing their lived experiences to the table and allowing the rest of us to examine these ongoing conversations through their unique lenses broadened my perspective.
In due course, we reached the final assignment of the class. Dr. Wallace asked us each to create a “space of freedom.” When pressed for more details about what was expected, she gently demurred and asked us to think about what that meant to us. She reminded us that a womanist is creative. Now, one thing I know for sure is that I cannot be a womanist. Without the lived experience of being a black woman, which I will never have, I can only amplify womanist voices. As I imagined how I might create this “space of freedom” I envisioned a tool by which I might share these voices with audiences that might not have had opportunities to dive deeply into this kind of study. As it turns out, that is exactly what librarians do.
For my final project I created a LibGuide for Introduction to Womanist Theology. If you aren’t familiar with LibGuides then shame on your librarian, but it is a tool for building research guides on the web that allow librarians to assemble many resources into an easily navigable format. These guides can be created for individual classes, subjects, or really anything. I built this LibGuide by gathering as many of the resources referenced by Dr. Wallace and the guest speakers she brought to class, and then adding a space to include the class projects of other students. As of this writing, there are a few student projects waiting to be uploaded, but for various reasons they are not yet available. I hope to continue adding to the guide as future classes from Seminaries of the ELCA’s Womanist Theology Initiative complete.
The LibGuide can be found here: https://libguides.capital.edu/WomanistTheology
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Editorial
From the Editor: Why All This Talk About Vocation?
Colleen Windham-Hughes
Windham-Hughes introduces the Fall 2022 issue built around Mark Wilhelm’s keynote “Why all this talk about vocation?” and previews five panel responses, two first-time conference reflections, and companion pieces on Womanist theology — framing vocation as a call not to privilege but to constructive and corrective work that undoes unjust systems.
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Article
Why All This Talk About Understanding the Mission of NECU Member Institutions as a Vocation?
Mark Wilhelm
In his valedictory keynote, retiring NECU Executive Director Mark Wilhelm argues that Lutheran higher education is, properly understood, vocation-based education — outlining four core practices recovered over the past fifty years and naming the constructive and corrective work still to be done, including a fuller embrace of DEIJ and of the diverse vocations of NECU’s 27 institutions.
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Response
Response to Mark Wilhelm: Vocation, Mission and Privilege
Marit Trelstad
Trelstad affirms Wilhelm’s claim that vocation is the foundational shared mission of Lutheran higher education rather than one program among many, and presses the critique that calls to “vocational reflection” can mask privilege — arguing that an intersectional lens shows vocational discernment is in fact a matter of survival and flourishing for students from marginalized communities.
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Response
Response to Mark Wilhelm: DEI, Great; DWS (Dismantling White Supremacy), Even Better
Vic Thasiah
Thasiah argues that if Lutheran colleges and universities want to live out their commitment to the flourishing of all, DEI is good but DWS — dismantling white supremacy — is even better, and offers three Lutheran sensibilities (suspicion of self-righteousness, the decolonial shockwave of the cross, and critical thinking that can still register awe) that can make DWS a core practice of higher education.
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Response
Response to Mark Wilhelm: Distinguishing Between Identity and Vocation
Andrew Tucker
Tucker proposes that NECU’s next most faithful step is to faithfully and effectively differentiate vocations and identities — arguing that identity is who you are, vocation is what you do, and that recognizing the plurality of both helps Lutheran institutions name which work is theirs to take up and which is good work that belongs to someone else.
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Response
Response to Mark Wilhelm: Vocation—Wide Perspective Questions
Mary-Paula Cancienne
Cancienne, drawing on Iain McGilchrist, asks whether higher education has prioritized micro lenses at the expense of the macro view, and invites educators to hold the drama of individual vocation stories within a wider plot that includes James Webb Telescope wonder, climate grief, the long shadow of enslavement, and the resilience of native populations.
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Response
Response to Mark Wilhelm: Adopting the Framework of ‘Because’ and ‘Therefore’
Paul C. Pribbenow
Pribbenow describes how Augsburg University responded to its dramatic demographic transformation (from 18% to nearly 70% BIPOC entering students over sixteen years) by adopting an institutional vocational statement and a simple “because/therefore” framework for translating particular Lutheran theological convictions into institutional programs, policies, and practices.
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Article
Work Works
Julius Crump
Crump argues that in an era of class-stratified careerism and the “ruins of neoliberalism,” commencement-speech rhetoric about heroic vocation will not resuscitate vocation — instead, professors embodying vulnerability, extemporaneity, and contemporaneity in the classroom can show students that consistent work, embodied as service to others, is itself worthy.
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Reflection
Why All This Talk About Vocation?
Madyson Ray
Ray, a junior at Midland University and the only student attendee at the 2022 conference, reflects on four workshops — on teaching womanist thought, on supporting student-athletes, on resistance to the word “vocation,” and on vocational reflection — and brings home concrete ideas including a women’s-history scavenger hunt and semester-long vocational reflections.
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Article
Doing the Work One’s Soul Must Have
Beverly Wallace, Yolanda M. Norton
Norton and Wallace describe the Womanist Experiential Learning Initiative — including the Beyoncé Mass, study-abroad partnerships in Portugal, Brazil, and Ghana, and the Black Girl Magic Academy for teenage girls — as a way of centering Black women’s voices in theological education and doing, as Katie Geneva Cannon put it, “the work…that one’s soul must have.”
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Book Review
Robert Benne: Quality With Soul: How Six Premier Colleges and Universities Keep Faith With Their Religious Traditions
Joy Schroeder
No. 13 · Winter 2002
Schroeder reviews Robert Benne’s Quality With Soul (Eerdmans, 2001), which assesses the secularization documented by James T. Burtchaell’s The Dying of the Light and names six “bright lights” that resist it: Calvin, Wheaton, Baylor, Notre Dame, Valparaiso, and St. Olaf. Benne argues that piety alone or “generic Christianity” is insufficient—a school’s specific denominational intellectual tradition must permeate mission statements, classroom, and chapel, sustained by a critical mass of identifying faculty (he proposes a 2:1 ratio and at least one-third communicant membership), a first-rate theology department as “trustworthy guardian,” and visionary presidential and board leadership. Schroeder flags the under-representation of student and faculty voices but commends the book as required reading for presidents, board members, and faculty seminars at church-related institutions.
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Article
The New (con)Texts of Jewish-Christian Engagement
Karla R. Suomala
No. 33 · Spring 2011
Suomala surveys four contemporary contexts of Jewish-Christian engagement on American college campuses — campus populations, Jewish studies curricula, the changing nature of Jewish identity among Millennials, and the shift from formal Jewish-Christian dialogue toward broader religious pluralism — and argues that at Lutheran colleges this success story can serve as a model for engaging the other religious neighbors who increasingly form part of our society.
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Editorial
From the Editor
Tom Christenson
No. 9 · Summer 2000
Christenson introduces a varied issue: the VonDohlen / Ratke discussion of the two kingdoms doctrine, Rachel Hammond’s “real gem” of a talk on her time in Ecuador (with an invitation to send contributions to the Home for Perpetual Hope orphanage via her home church in Oberlin, Ohio), Chuck Huff’s essay on the effect of liberal learning on the practice of psychology, and John Reumann’s reflection on a scholarly life lived between academy and church—and notes that the cover artist is his eight-year-old daughter Zoé, whose post-circus drawing of a balancing act struck him in light of Reumann’s opening line.
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Editorial
From the Editor
Robert D. Haak
No. 29 · Spring 2009
Haak frames the issue’s essays around the question of Lutheran colleges and the role of citizen, noting H. Richard Niebuhr’s typology in Christ and Culture and Luther’s own complex understanding of Christian and state, and offers a fitting farewell to Arne Selbyg with Mike Blair’s tribute song “A Fine Norwegian.”
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Response
Renewing Our Journey: Some Thoughts on Pursuing the Truth
John Rehl
No. 1 · Summer 1996
Rehl, a Capital University graduate pursuing doctorates in theology at Chicago and in economics at Wisconsin, takes up Schwehn’s invitation to think again on the nature of truth. He sets aside truth as information, as object, and as mere words; recasts the church-related college’s task as a renewed emphasis on classroom teaching (Kierkegaard’s teacher as midwife) and on brave, articulate professors. He calls for moral education in courage, discipline, patience, and love, illustrates the costs of the fact-value split with examples from economics, and argues that we honor Lutheran heritage not by preserving it as a museum piece but by testing it—Luther’s theology of the cross over a theology of glory—and by preparing students for a world of Untruth, strengthened (with Julian of Norwich) by the promise that they will not be overwhelmed.
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Article
Through Truth to Freedom—by Way of Reconciliation
Paul C. Pribbenow
No. 52 · Fall 2020
Reflecting on Augsburg’s 150th-anniversary motto “Through truth to freedom,” Pribbenow argues that in a season of three pandemics — pandemic illness, economic collapse, and the racial sin laid bare by the murder of George Floyd — higher education’s most authentic work is to educate for truth and freedom by way of confession and reconciliation.