From the Editor

From the Publisher

Arne Selbyg

Selbyg celebrates the popularity of the previous issue—the first to draw on papers from the annual “Vocation of a Lutheran College” conference—and announces a new Lutheran Brotherhood Foundation grant that will fund the inaugural Lutheran Academy of Scholars in Higher Education, a two-week seminar at Harvard led by Ronald Thiemann on “Finding Our Voice: Christian Faith and Critical Vision.”

Rooting Science in Empathy: Growing Towards a Sustainable Science Practice for the 21st Century

Cheryl L. Ney

Ney, a DNA biochemist turned feminist science educator at Capital University, traces her own search for the “grounding” of teaching from Ernest Boyer’s scholarship of teaching through Cathleen Loving’s Scientific Theory Profile, Evelyn Fox-Keller’s critiques of science as “truly masculine philosophy” and her biography of Barbara McClintock (“A Feeling for the Organism”), and Arnold Pacey’s definition of science as a web of technical, organizational, and cultural practice. Drawing on the Dutch Science Shops, the Loka Institute’s community-based research, and academic service learning, she calls for “sustainable science practice” rooted in empathy and asks whether Lutheran institutions have the courage to claim an institutional freedom of vision rather than reduce themselves to preparation for the job market.

How Can We Keep From Singing?

Robert Scholz

Scholz, professor of music at St. Olaf, responds to Tom Christenson’s “Freedom of a Christian” by walking through his own Nunc dimittis for the St. Olaf Christmas Festival, an Elderhostel choir of singers aged 60 to 95, and the four liberating arts (enablement and change, melioristic, embodying, and critical) as they shape conducting, composition, and music education. He defends the fine arts and folk traditions over “contemporary Christian” soft pop-rock and taped accompaniments, citing Luther’s preface to Georg Rhau’s Symphoniae iucundae and the family of God’s need to interact in song against the virtual community of TV evangelism and the Crystal Cathedrals of the air.

Some Personal Reflections on the ELCA Vocation of a Lutheran College Conference, 1998

Jennifer Sacher Wiley

Sacher Wiley, a Unitarian Universalist with one Jewish parent and a first-year music faculty member at Susquehanna, reflects on common-ness and other-ness at the 1998 conference—Tom Christenson’s weaver’s warp and Charles Ives’s essay on American music—and proposes four markers of group identity. Against the fear of secularization expressed by some attendees, she suggests that “Christian” might be defined less by belief in Christ as Savior than by living a vocation as Jesus lived, with Cheryl Ney offered as an example of a “working prophet,” or “little Christ,” regardless of specific belief in the Trinity.

The Face of the Neighbor: An Interview with Four Capital University Faculty About Their Recent Visit to Cuba

Brian Forry Wallace, Michael Yosha, Reg Dyck, Susan Narita

Four Capital University faculty—political scientist Brian Wallace (returning to Cuba a third time after the 1994 boat lift), English professor Reg Dyck, ESL teacher Susan Narita, and political scientist Michael Yosha—recount their summer 1998 trip with Pastors for Peace, describing Cuban priorities of education, health care, and military (in that order), the cultural richness of Havana from sixteenth-century cloisters to Miramar, the Cuban Foreign Service’s vision of a Scandinavian-style democratic socialism, the counter-productive U.S. embargo (including its effect on kidney dialysis machines), Castro’s 1991 reconciliation with religious communities, and a recurrent image of a little girl named Marguerite singing at a school for amputee and terminally ill children. The interview was conducted by Capital senior Jessica Brown and Tom Christenson.

Meditation—Band Chapel Service, St. Olaf College

Erik Haaland

Haaland, a St. Olaf senior, offers a brief Band Chapel meditation that defines art as “the expression of what is deeply human through the manipulation of the physical world” and defends worship—architecture, stained glass, music, eloquence—as an art form requiring our best and most sincere efforts. When the God we worship and the salvation we proclaim do not seem near, artful worship offers not propositions but something real and tangible to hold on to.

Letters to the Editor

The journal’s first letter to the editor: Pastor John L. Vaswig of Spokane, a Pacific Lutheran University alumnus and member of the PLU Board of Regents, writes after reading James Tunstead Burtchaell’s The Dying Light: The Disengagement of Colleges and Universities from Their Christian Churches to ask whether church-related institutions, in their effort to be open and tolerant, have abandoned a compelling word of hope and forgiveness in Jesus Christ.

The Vocation of Intersections on its Twentieth Birthday

Jason A. Mahn, Robert D. Haak, Tom Christenson

No. 43 · Spring 2016

The three editors of Intersections — Bob Haak, Jason Mahn, and Tom Christenson (in spirit, following his death in 2013) — trace the twenty-year vocation of the journal itself: its 1996 birth at Capital University; its coming-of-age years of debate over institutional markers, two-kingdoms theology, and Lutheran identity; the ascendancy of “education for vocation” as the central marker of Lutheran higher education; and its ongoing identity in relation to a changing ELCA and to the broader cultural conversation about purpose, wholeness, and the vocation of higher education.

Point / Counterpoint: What It Means to be a "College of the Church"

Robert Benne, Tom Christenson

No. 28 · Fall 2008

Moderated by Wartburg College pastor Larry Trachte and introduced by Kathryn Kleinhans, this Wartburg campus conversation between Robert Benne (Roanoke College) and Thomas Christenson (Capital University) probes what it means to be a college of the church—Benne emphasizing ethos, vocation, and the Christian intellectual tradition over against secularization and generic education, and Christenson lifting up persistent vocational questions, the gift of difference, and induction into a community of discourse—and finds large common ground around hiring for mission, pedagogy that asks deep questions, and the courage to claim a living religious tradition while inviting everyone to the banquet.

Education as a Christian (Lutheran) Calling

Tom Christenson

No. 21 · Summer 2005

Christenson opens with an imaginative reconstruction of early Christian communities as radically egalitarian, pacifist, communitarian gatherings within the Roman Empire and argues that such communities are natural homes for the educational vocation. Naming two temptations for contemporary Christian higher education—the parochial Bible school and “Generic U”—he uses his friend Sig Rauspern’s tree metaphor to insist that a university is Christian in its trunk and roots rather than in grafted-on branches. Drawing on Wendell Berry, Jacob Bronowski, Walter Wink, Douglas John Hall, and his own Gift and Task of Lutheran Higher Education, he names faithful criticism, engaged suspiciousness, simul justus et peccator, and a fallible, love-related Lutheran epistemology as the particular gifts Lutherans bring to the Christian educational calling.

From the Editor

Tom Christenson

No. 21 · Summer 2005

In his valedictory letter as outgoing editor, Christenson recounts the 1994 origins of Intersections, when he took the idea to Naomi Linnell and Jim Unglaube at DHES and persuaded the council of presidents to launch the journal on a shoestring with printing paid by DHES and everything else by Capital University. He summarizes the issue’s contents—papers from the 2004 Vocation of a Lutheran College Conference plus two commissioned pieces from former DHES directors Bob Sorensen and Leonard Schulze—and thanks the student copy editors and Capital’s presidents and provosts who sustained the publication.

Review of Educating for Shalom: Essays on Christian Higher Education

Tom Christenson

No. 20 · Fall 2004

Christenson reviews Nicholas Wolterstorff’s Educating for Shalom: Essays on Christian Higher Education (Eerdmans, 2004), edited by C.W. Joldersma and G.G. Stronks. After recounting his own early prejudice against Wolterstorff’s Reason Within the Bounds of Religion and his subsequent conversion through Art in Action, he focuses on two threads: Wolterstorff’s expansive reading of shalom—not merely peace but justice, community, communal responsibility, and delight—as the overall goal of Christian collegiate education, and the influence of Abraham Kuyper’s claim of “privileged cognitive access” for Christian inquirers, which Wolterstorff demonstrates rather than declares.

From the Editor

Tom Christenson

No. 20 · Fall 2004

Christenson introduces an issue featuring “young and old, angry and encouraging, prophetic and hopeful” voices unified by the assumption that Christians engaged in thinking and educating will ask hard questions: how to raise concerns about militarism and the new American “imperialism,” what a Lutheran law school will say about training a new generation of attorneys, and what Lutheran colleges communicate to undergrads about vocation. Such faithful criticism, he argues, is part of who Lutheran institutions are.

Freedom of a Christian-College: Looking through the Lens of Vocation

Kathryn L. Johnson

No. 24 · Fall 2006

Johnson, Paul Tudor Jones Professor of Church History at Louisville Presbyterian Theological Seminary, re-reads Luther’s 1520 treatise The Freedom of a Christian as a paradigm for the “freedom of a Christian college” amid the pressures of professional preparation. She traces Luther’s paradoxical claim that a Christian is “a perfectly free lord of all, subject to none” and at the same time “a perfectly dutiful servant of all, subject to all,” and argues that the same dialectic frees a Lutheran college to engage the professions without being captured by them.

Both Priest and Beggar: Luther among the Poor

Martha E. Stortz

No. 46 · Fall 2017

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.

Academic Vocation: What the Lutheran University has to Offer

Wendy McCredie

No. 19 · Summer 2004

Writing as a practicing Lutheran, a trained literary scholar, and the associate director for interpretation at the ELCA churchwide office, McCredie articulates a vocation for ELCA colleges and universities grounded in the dialogical tension Gilbert Meilaender names between “bonds of particular love” and “a love which is open to every neighbor.” Drawing on Berube and Nelson, Marsden, Pelikan, Schwehn, Toulmin, Simmons, Hughes, MacIntyre, and Wolterstorff, she argues that Lutheran tradition resists both the easy separation and the collapse of sacred and secular, that human reason errs while God’s grace makes action possible, and that listening to the marginalized and to those outside the tradition is itself a theology of the cross enacted in classroom and collegial life.

Maintaining Our Lutheran Identity: A Source of Strength

Lamont Anthony Wells

No. 58 · Fall 2023

Wells reflects on the well-being of staff, faculty, and administration in Lutheran higher education across four pillars — rest, creativity and innovation, religious diversity and pluralism, and the preservation of Lutheran identity — and addresses the painful reality of Finlandia University’s closure as a reminder of the network’s shared mission.

Finding the Words: The Trouble of Being California Lutheran University

Pamela M. Jolicouer

No. 6 · Winter 1999

Jolicoeur, provost and vice president for academic affairs at California Lutheran, recounts the marketing problem of a university whose middle name is Lutheran in a Southern California religious landscape where the operative modifier is “Christian” (Pepperdine, Azusa Pacific) and tests Christenson’s three themes against her own “alumni magazine test”—the Jesuit standard set by Santa Clara. She concludes that freedom, gift, and vocation, though not uniquely Lutheran, are the words she can actually use: with prospective faculty, with the constituent church bodies who pressed for “Christian” in the new CLU mission statement (compromise: “rooted in the Lutheran tradition of Christian faith…”), and with the “C student” alumna headed for a Ph.D. in psychology whose consciousness of her own gifts had evaporated.

A Call for Creative Education

Wendy McCredie

No. 3 · Summer 1997

McCredie of Texas Lutheran responds to Reichenbach by reframing the four ideas embedded in his claim that “the entire college community should be knowledgeably committed to the college’s mission”—community, knowledge, commitment, mission—and argues that the Lutheran tradition’s unwillingness to be separate from the world should lead us to educate the public about the Lutheran tradition rather than interrogate prospective employees about their faith. She questions whether agreement on “Christian values” is possible (or even Lutheran), and reads Reichenbach’s “creative education” as the dialectical tension between gospel and law, God’s love and our human limits, that members of communities related to the Lutheran church are uniquely positioned to inhabit.