Americans stand a chance of hearing about vocation when class-conscious twenty-year-olds commence with life as young adults. Commencement speeches frequently include explicit or implicit references about the worthiness of one or another professional pursuit. Graduates aspire to a class-status that likely delimited their options for a major and, upon beginning college, effectively predetermined their career path. In an economy with strident class-stratification, incoming freshmen are encouraged to “follow the money”. Commencement speeches rarely remind graduates about that pursuit. Invariably, commencement speech themes accent vocation. Professional pursuits are deemed worthy when graduates exercise transformative agency. Graduates are tasked with shouldering the burden of engaging in transformative heroic acts. It’s highly unlikely, however, that a profession, institution or industry will be transformed. In fact, there are no guarantees that either the profession or the person will be transformed. Graduates may experience the journey as worthy and transformative in retrospect. Journeys, to be sure, are replete with risks. Consistent heroic actions are worthy because transformation is possible and, perhaps, preferable. Who wouldn’t prefer to be transformed? Those who are unbothered and apathetic. In increasingly technocratic, career-conscious academic contexts, apathy abounds. Given the kind and quantity of America’s societal problems, the mismatch is confounding. Why such apathy when social pathologies abound? How can the worthiness of pursuing unscripted journeys be redeemed? When worth emanates from consistent work. Work is worthy. Work translates. Work works.
Educators in humanities who profess to students a few times a week at small liberal arts colleges would likely agree that the number of the unbothered is growing. The number of the unbothered are increasing on both sides of the desk. Professors and students languish. What, of worthiness and work, remains?
Educators can cultivate classroom experiences that devalue heroic ideologies, eschew expressly religious heroes and embrace anti-heroines. By emphasizing just one option, professors alienate self and students. Educational endeavors should be fraught and forgiving. The joys of educational endeavors obtain when the complexity of a religious anti-heroine, like Toni Morrison’s Sethe, surfaces. Such joy is manifest when, in the context of a seminar, sojourners realize that humanist groups like the Coalition of Black Trade Unionists deideologize difference.
The risk of being employed in quasi-elite academic institutions is acute, not least because apathy abounds. The journey may not justify the risks. Interest groups deploy decadent economic imperatives among what Wendy Brown calls the “ruins of neoliberalism.” Vocation is among the ruins. The ruins help explain apathy as well as the annual calls to render heroic pursuits vocational. In the academy, explanations are necessary but insufficient. Professors and students need more. Perennial commencement speeches, intentional though they may very well be, will not resuscitate vocation. Parishioners from wisdom traditions in prior American eras commend work. When embodied as a form of service to others, work is worthy.
Post-War and post-Civil Rights churches in impoverished communities often displayed admonitions prominently in vestibules that encouraged its members as follows: “Enter to Worship, Depart to Serve” and “God first, others second, me last.” How can such deference address apathy if vocation redounds to God-talk that warrants serving elites, be they students or professionals? Many activists, Afro-pessimists and post-Socratic scholars view such religiously inspired deference as self-abnegation. Colonized Christian God-talk is antiquated. Respectability politics disrespects the impoverished. These critics make valid points. The journeys of impoverished Christians from previous generations was a risk. Merely talking about God and vocation, though a necessity for some, will not suffice. The wisdom of elders commends the kind of work such that an educators walk matches their talk. If an educator’s work is consistent and co-creative, transformative moral agency will commence.
Professors embody such work when their teaching and research consistently exudes vulnerability, extemporaneity and contemporaneity. Professors must resist the urge to model the banking theory of knowledge. Graduate school is over. Impressing intellectual elders is no longer the goal, as if it ever was. Undoubtedly, professors are the smartest in the room. If, by chance, a professor is not the expert, students are blameless. Proving one’s intellectual bona-fides is counter-productive. Assuredly, in some courses, lectures are apropos. Make them interactive. Over the course of a semester, professors should, both through in-class dialogue and paper feedback, convince students that their ideas and arguments matter. Centering student learning requires vulnerability.
Professors must also exhibit the joys of learning, in class. If proverbial light bulbs do not “go off” in class, during a session, America’s post-literature, algorithmic culture will not aid this process. This applies to professors, too. When this occurs, professors should state as much, in the moment. Learning, moreover, is a process. Students who seem to have more “light bulbs moments” need not be catered to. Attend to deliberate thinkers who might need several weeks to process ideas. Professors should structure classes so that students are encouraged to think “out loud” and explore arguments that lead to unjustifiable, even undesirable, conclusions. Over the course of a semester, professors should talk less. They should feel out-numbered. Such a state of affairs is far more likely to obtain when professors are extemporaneous.
Lastly, professors should be conversant with current events. Examples are most illustrative when students know the person or event being referenced. Professors need not necessarily be culture vultures. Pop culture is transient and, at times, distasteful. That is what makes recent examples so interesting. Positioning a fashionable contemporary cultural event or person against the backdrop of a wisdom, literary or philosophical tradition is generative. Traditions perdure because they are selective. Professors should not predetermine what could be selected. Such determinations are journeys that require the kind of co-creative—student-teacher—transformative work that occurs in the classroom for the purpose of empowering those who do not attend college, especially the impoverished.
-
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.
-
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.
-
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.
-
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.
-
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.
-
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.
-
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.
-
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.
-
Institutional Focus
LibGuide: Introduction to Womanist Theology
Elli Cucksey
Cucksey, the head librarian at Trinity Lutheran Seminary, recounts how Beverly Wallace’s Introduction to Womanist Theology class — the first offering of the ELCA Seminaries’ Womanist Theology Initiative — led her to build a publicly available LibGuide that amplifies Black women’s voices and gathers the resources of the course for future students.
-
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.”
-
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.
-
Article
Rich and Poor in an Era of Globalized Religion and Economies: Challenges to Lutheran Colleges
Pamela K. Brubaker
No. 25 · Spring 2007
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.
-
Article
Educating for Peace: 21st Century Models for Thinking Globally and Acting Locally
Janet E. Rasmussen
No. 18 · Fall 2003
Rasmussen opens with a rabbinic story about the one-step distance between East and West and describes Pacific Lutheran University’s four-phase “Global Education Continuum”—Introductory, Exploratory, Participatory, Integrative—developed with Teagle Foundation support and grounded in Perry, Bennett, and Musil. She illustrates intentional global/local partnership through three case studies: Barbara Temple-Thurston’s Trinidad-and-Salishan initiative; the China Partners Network with the Amity Foundation, Good Samaritan Hospital, and PLU’s Wang Center; and Ann Kelleher’s three-institution “Norway in Namibia” partnership with Hedmark University College, the University of Namibia, NAMAS, and the Ondao mobile schools for the Himba people. She closes with Daloz, Keen, Keen, and Parks’s Common Fire research and Lee Knefelkamp’s call to be “communities of peace.”
-
Article
The Ought
Ned Wisnefske
No. 19 · Summer 2004
Wisnefske observes that students and faculty raise contradictory objections to moral education—that students are already morally formed, and that teachers must not form them—and argues that both share the same fear of “the Ought.” He proposes that the Ought is best encountered not in front of us but behind us, nudging us, as we exercise impartiality, sympathy, and free will and discover that the persons participating in moral inquiry deserve respect; the Ought can then reform our past formations and transform our wants, so that it is never too late, or a mistake, to be shaped by it.
-
Editorial
From the Editor
Jason A. Mahn
No. 45 · Spring 2017
Mahn introduces “Education in the Age of Trump” by recounting a difficult academic year on his own campus — the Augustana “chalking” incident, a Latinx Unidos rally, and post-election conversations with marginalized students and quietly conservative Trump supporters alike — and frames the issue’s essays as careful (re)imaginings of the vocation of Lutheran higher education in an anxious political climate.
-
Article
Seeking the Common Good: Lutheran Contributions to Global Citizenship
Wanda Deifelt
No. 29 · Spring 2009
Deifelt draws on Luther’s account of neighborly love in “The Freedom of a Christian” and on his Two Kingdoms theology to argue that a Lutheran ethics of care fosters a sense of responsibility, accountability, and compassion that broadens citizenship beyond rights and virtues. Engaging William Galston’s typology of civic virtues, Sylvia Walby on women’s citizenship, Serene Jones on communitarianism, and Manuel Castells on globalization, she proposes that Lutheran theology equips the church to educate for transformative participation in world affairs.