Muhlenberg College was named to commemorate Henry Melchoir Muhlenberg (1711-1787), German immigrant and patriarch of Lutheranism in the United States. The choice linked the College to the Lutheran faith and to a political dynasty exemplifying the promise — and responsibility — of democratic engagement. This is revealed in oft-repeated stories of college lore that I share with my students at the start of each new semester.
The first takes us back to the American Revolution before Muhlenberg College existed to Henry’s son and Virginia Lutheran minister, John Peter Gabriel Muhlenberg (1746-1807), who reportedly openly struggled with the question of revolution. Standing before his congregation in January of 1776 and drawing inspiration from Ecclesiastes, General Muhlenberg is said to have ripped off his clerical robes to reveal his officer’s uniform, shouting: “There is a time to preach and a time to pray. But there is also a time to fight, and that time has come now!” Legend has it that more than 150 men kissed their families, left the church with Muhlenberg leading the way, and joined the Revolutionary cause, becoming the core of Virginia’s 8th regiment.
Historians doubt the veracity of the account of “General Pete’s” famous 1776 speech, but his legacy nonetheless lives on — a copy of the original marble statue of General Muhlenberg found in Statutory Hall in the U.S. Capitol sits at the center of our campus green and it is in his honor that one of our eateries — the “General’s Quarters,” or “GQ” — is named. After the war, General Muhlenberg resettled in Pennsylvania, where he was elected to the first U.S. Congress. His brother, Frederick Augustus Conrad Muhlenberg (1750-1801), was also elected from Pennsylvania, becoming the first Speaker of the House of Representatives and the first to sign the Bill of Rights.
This is the history — itself a lesson about civic engagement and the nation’s founding–that Frederick Augustis Muhlenberg (1818-1901) (Henry’s great-grandson and General Pete’s great-nephew) inherited and transmitted to Muhlenberg College when he became our first president. Although less dramatic than General Pete’s call to fellow patriots, President Muhlenberg’s inaugural address continues to inspire teaching and learning at the College. He said: “No education is complete unless it prepares a man to discharge all his duties properly in this world…this kind of education contemplates the education of his conscience and the cultivation of his heart.” If they are observant, students will find references to the “education of conscience” and “cultivation of heart” on our website and note familiarity with phrases like “ethical and civic values” and “lives of leadership and service” in the College’s mission statement.
Whether or not my students themselves are Lutheran, I seek to convince them that they are part of the community forged by our namesakes.
I share these stories with my students not only because I hope to clue them into the statues they encounter on campus–although seeing the history around us is a useful goal. Most of my students are unfamiliar with the Muhlenbergs; many are surprised to learn of the College’s links to the ELCA (we certainly do not hide this connection, but it is evidently not something we emphasize in admissions). Whether or not my students themselves are Lutheran, I seek to convince them that they are part of the community forged by our namesakes. We are part of Muhlenberg civic history. We can — and should — lean-in to the Muhlenbergs. Their shared values, sense of civic duty, and willingness to lead when it is “time to fight” offer inspiration for our own education and democratic engagement today.
Work Cited
Susan Clemens Bruder, “Connecting the Past, Present, and Future: Muhlenberg College,” The Periodical 57, no. 1A2 (1013-2014): 3-44.
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Editorial
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Colleen Windham-Hughes, Lamont Anthony Wells
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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
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Kyrie Fairbairn
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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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Rebecca Flavin
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Emma Bohmann, Monica Sitachitta
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Florence D. Amamoto
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Amamoto—a sansei Jodo Shin Shu Buddhist who is “an inside outsider” at Gustavus Adolphus—argues that diversity and integrity belong together in Lutheran higher education, perhaps in a way unmatched by other church-related traditions. She affirms the importance of Gustavus’s 60% Lutheran student body and vibrant Christ Chapel under Richard Elvee and Brian Johnson while warning that numbers and chapel are not enough, draws on Tom Christenson, Patricia Gurin, Sylvia Hurtado, Anthony Carnevale, Martha Nussbaum, W. E. B. DuBois (the deaths of Matthew Shepard and Isaiah Shoels), Richard Hughes’s reading of finitum capax infiniti, Richard Solberg, and Mark Schwehn’s mutual hospitality model, and concludes that the real enemy is not diversity but indifference—and that Lutheran finitude grounds a theological commitment to keeping diversity and identity in creative conversation.
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Roger A. Willer
No. 51 · Spring 2020
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Editorial
Guest Editor
Madeleine Forell Marshall
No. 25 · Spring 2007
Marshall introduces the four papers in this issue from the 70th annual meeting of the Association of Lutheran College Faculties, held at California Lutheran University in October 2006 on the theme “Identity and Diversity in the Lutheran College.” She notes a geographic pattern—the two East Coast contributors (Balmer and Bailey) defend Christian liberal arts against perceived suspicion, while the two Westerners (Marichal and Brubaker) treat Lutheran identity as advantage and diversity as a Lutheran given—and announces the 2007 ALCF meeting at Newberry College on “Beyond ‘Whatever’: Values Based Learning in Lutheran Higher Education.”
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Article
What I Have Learned: Maybe Plato Was Right
Richard Ylvisaker
No. 4 · Winter 1998
Inaugurating the new “What I Have Learned” column, Ylvisaker reflects on a career of teaching philosophy at Luther College and offers four hard-won “preliminary examples” in which Plato turned out to be more right than fashionable criticism allowed: (1) communities are not necessarily better off by becoming more diverse—diversity needs a unity of purpose if it is to enrich rather than fragment; (2) politics, to be more than a struggle for power by competing interests, must rest on a moral basis that transcends those interests; (3) the much-derided body-soul dualism contains a measure of truth about the cognitive and moral limitations of embodied life; and, deepest of all, (4) reason itself depends on a community of discourse in which doctrinaire pronouncement gives way to disciplined inquiry. Athens and Jerusalem, he concludes, should meet at the college of the church.
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Article
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Krista E. Hughes
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Book Review
In Search of a Calling: The College's Role in Shaping Identity
Karla G. Bohmbach
No. 4 · Winter 1998
Bohmbach reviews Thomas O. Buford’s In Search of a Calling: The College’s Role in Shaping Identity (Mercer University Press, 1995), which diagnoses a meaning-crisis among college students and traces two historical aspects of “calling”: the biblical, communitarian aspect rooted in the Hebrew Bible and the practical, individualistic aspect rooted in the Renaissance. She praises Buford’s reconstruction of imago dei as imagination rather than copy of God’s rationality, his broad disciplinary range (biblical studies, theology, educational psychology, business management), and his identification of the tension between freedom and limitation as the field of calling. She is sharply critical, however, of his final chapter’s wariness of canon-revisionists and multiculturalists, his caricature of “special-interest groups,” and his presumption of a homogeneous student body—a presumption that, she argues, never matched American college reality and matches it less today.