A well-founded premise is that public policy is initiated by self-interest. A group petitions the city to expand public parks for new pickleball courts. Residents living in a neighborhood request that their county install a stoplight at a nearby intersection. Both of these succeed because specific interests bring the concerns to those making public decisions. Democracy is rarely this simple. Often, we are driven to public advocacy because we recognize that our self-interest is at odds with others on the same issue. The stakes are higher when the conflicting public problem ties into our deeply held beliefs. Given the opportunity, should the tools of power be used to make public life mirror our deeply held beliefs? For example, should Christians invoke a state requirement to display the Ten Commandments in public schools, require Christian prayers in school, or mix Christian theology in public school curriculum?
A central problem of democracy is whether and how individuals and groups can simultaneously advocate for personal values, while also recognizing, tolerating, and respecting the public sphere as a shared space of divergent, competing, incommensurable held values. Some resolve this by an agency of dominant power in the public space, overtaking the system with the values they support at the expense of all others that disagree. In other words, some claim that since their values are the truth and the democratic majority is on their side, then what is stopping them from transferring their values into law?
Is this how faith-based institutions should equip students to engage as citizens of our democracy: teaching that faith is a catalyst to overpower and dominate other interests in society? I suggest it is not. Rather, I see faith-based institutions equipping students to understand and promote a healthy ecosystem of democracy. As Romans 3:23 states, “for all have sinned and fall short of the glory of God.” Human beings are flawed, imperfectly conveying God’s truth.
The tools of faith-based civic engagement should lead students to pursue universal values while acknowledging how imperfectly humanity applies them to social, political, economic, and even religious institutions.
Unlike public universities, faith-based institutions should help students embrace their faith with conviction, encouraging them to connect how their faith can guide them in addressing public problems. Faith-based institutions must promote the recognition of humanity’s incomplete grasp of truth. The tools of faith-based civic engagement should lead students to pursue universal values while acknowledging how imperfectly humanity applies them to social, political, economic, and even religious institutions.
Christian citizens should advocate their beliefs with virtue and tolerance, even when other participants are locked in a zero-sum outcome. Faith-based institutions should promote a public space more akin to an ecosystem of interests, with a healthy promotion of the American republic. Transferring religious values directly into political institutions endangers any open society, especially when those values belong to a single religious tradition. The American founders understood this in the First Amendment, that “Congress shall make no law respecting an establishment of religion.”
Christian citizens should advocate for public values that can best promote shared aspirations of justice, liberty, equality, and peace among all citizens and non-citizens. Instead of mounting the Ten Commandments on a wall or prayer in public schools, we should ask whether either promotes a healthy ecosystem of democracy. Teaching self-restraint and limits is a critical part of a faith-based education. An ecosystem of democracy provides a more properly understood, respectful approach to promoting self-interest in a community of competing and often incommensurable values. It should be the responsibility of faith-based institutions to cultivate the civic virtues of tolerance, respect for the law, and using reason for public discourse; some of the virtues the American Founders understood as cooperatively unifying a deeply held faith and an active democratic participation, while optimistically encouraging strong citizens for this world, as well as hope in the one to come.
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Editorial
From the Publisher & Editor
Colleen Windham-Hughes, Lamont Anthony Wells
6 min audio
Wells and Windham-Hughes frame vocation as “ground game” — the practical, public living-out of faith through civic engagement — and introduce the issue’s focus on how Lutheran higher education equips students to repair the world.
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Reflection
I am a Treaty Partner
Kyrie Fairbairn
7 min audio
A recent California Lutheran graduate reflects on how a course on Indigenous Rights and Practices, and a conversation with a former Chairman of the Lummi Nation, led her to claim a “treaty partner” identity and to challenge readers to learn the treaties that shape the lands they call home.
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Article
Civic Engagement and Faith Perspectives
William O'Brochta
15 min audio
Guest editor William O’Brochta introduces the section by overviewing the ELCA’s call to civic engagement, recapping the Fall 2025 Civic Engagement and Faith Perspectives conference at Texas Lutheran University, and previewing the participant essays that follow.
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Article
Leaning-In to the Civic Lessons of Our Namesakes
A. Lanethea Mathews-Schultz
6 min audio
Mathews-Schultz uses the civic legacy of the Muhlenberg family — from General Pete’s Revolutionary call to action to President Muhlenberg’s inaugural address on the “education of conscience” — to invite students at Muhlenberg College into a shared civic inheritance.
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Article
Teaching and Mentoring in Service of Civic Engagement
Haco Hoang
6 min audio
Hoang describes how her teaching, mentoring, and research at California Lutheran University — including a multi-year collaboration with the Lutheran Office of Public Policy on Lutheran Lobby Day — cultivate civic skills grounded in ELCA social statements and the Lutheran tradition of faith and reason.
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Article
Community-Based Research as Engaged Citizenship
James Paul Old
6 min audio
Old argues that genuine citizenship requires more than charitable gestures — it demands long-term, reciprocal community partnerships — and describes how Valparaiso’s Community Research and Service Center embodies that vision even amid the financial pressures threatening such programs.
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Article
Bringing Core Values to Life through Civic Engagement
Austin Trantham
5 min audio
Trantham shows how Saint Leo University’s Benedictine Core Values shape his civic engagement work — from advising a “Why Vote?” campaign and Constitution Day panels to engaging students in the Unify Challenge for respectful cross-institutional discourse.
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Article
Civic Engagement, "Baylor In Deeds," and Engaged Learning
Rebecca Flavin
6 min audio
Flavin describes how Baylor’s strategic plan “Baylor in Deeds” and its Office of Engaged Learning are building civic engagement into the Arts & Sciences core curriculum, with early Global Engagement Survey data showing gains in civic efficacy and global civic responsibility.
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Article
Fragmented in Faith: The Concerns and Hopes Found in Student Spirituality and Civic Engagement
Emma Bohmann, Monica Sitachitta
11 min audio
Two Texas Lutheran University students reflect on the cyclical pattern of low spiritual and civic engagement on their campus and argue that distinguishing Lutheran values from Lutheran practice could open space for civic engagement to become a non-optional expression of neighbor-justice for all students.
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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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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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Article
The State of Civil Discourse on Campus and in Society
Terence S. Morrow
No. 33 · Spring 2011
Morrow examines the troubled state of civil discourse in the United States and on college campuses, drawing on three deep traditions — the liberal arts, Lutheranism, and the Anglo-American legal tradition — to argue that Lutheran colleges can serve students and society by acknowledging the tensions inherent in civil discourse and helping students navigate them, and surveys promising campus programs at St. Thomas, Tufts, Loyola, and Harvard.
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Article
Luther's Theology of Learning: Discovering the Vocation of Today's Small Lutheran Liberal Arts College
Eric Childers
No. 20 · Fall 2004
In an excerpt from his Wake Forest University Divinity School senior thesis, Childers profiles six students hand-picked by presidents and chaplains at Concordia College (Moorhead), Lenoir-Rhyne College, and Muhlenberg College—Nathan Gossai, Amy Nelson, Alison Schmidt, Ryan Sigmon, Julie Christianson, and Jeffrey Slotterback—as a living testament to Luther’s theology of learning. He then draws on Solberg, Mark R. Schwehn (in Paul J. Dovre’s The Future of Religious Colleges), Robert Benne, Ernest Simmons, Mark Noll, Richard Hughes, and James Burtchaell to argue that Lutheran colleges have not yet fully articulated their own theology of education and that their vocation is to embrace, engage, and galvanize a Lutheran tradition of learning rooted in the liberal arts, Scripture, the Confessions, and confident ecumenism.
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Article
Our Place in Church-Related Higher Education in the United States
Richard Hughes
No. 4 · Winter 1998
Adapting his 1997 Vocation of a Lutheran College Conference address, Hughes asks how the Lutheran heritage can sustain the life of the mind in church-related higher education. He compares Reformed, Mennonite, and Catholic traditions in turn—the Reformed integration of faith and learning around a Christian worldview, the Mennonite priority of discipleship over cognition, and the Catholic sacramental affirmation of the secular as bridge—before arguing that the Lutheran heritage’s particular gifts (justification by grace, theology of the cross, two kingdoms, paradoxical sensibility, vocation, and openness to ambiguity) uniquely support rigorous inquiry, genuine pluralistic conversation, and critical analysis. Drawing on Arthur Holmes, John Howard Yoder, Mark Schwehn, Alasdair MacIntyre, and Lutheran writers including Bob Benne and Tom Christenson, Hughes contends that Lutheran finitude grounds an unusually open and self-critical academic posture.
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Article
Lutheran Heritage Across the Curriculum: Reflections from a Faculty/Staff Development Seminar
Cynthia Bane, Fred Waldstein, Kathryn A. Kleinhans, Penni Pier
No. 26 · Fall 2007
Four Wartburg College colleagues share fruits of the 2006 Lilly-funded “Discovering and Claiming Our Callings” faculty/staff development seminar in Wittenberg, Eisenach, and Neuendettelsau. Kleinhans frames the curriculum and books used; Bane (psychology) finds Lutheran convictions about the value of humans, the affirmation of creation, and the universality of sin congruent with her discipline; Pier (communication arts) reads Luther as a model of dialectical rhetoric that gives educators permission to challenge students with uncomfortable ideas; and Waldstein (political science) reflects on the paradox of humility and self-confidence in Luther and on the Luther-Melanchthon collaboration as a model for the seminar group’s own work.