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PROMISES TO SERVE
Re-forming Lutheran Theological Education
David L. Tiede
INTRODUCTION: A TIME FOR TURNING
âAfter John had been arrested, Jesus went into Galilee. There he proclaimed the gospel from God saying, âThe time is fulfilled, and the kingdom of God is close at hand. Repent, and believe the gospel.ââ (Mark 1:14â15, NJB)
The year 2017 marked the five hundredth anniversary of Martin Lutherâs Ninety-Five Theses, publically posted in Wittenberg, Germany, on All Saintsâ Eve. Lutherâs first thesis echoed the call in the gospels of âOur Lord and Master Jesus Christâ for âthe entire life of believers to be one of repentance.â1 In the sixteenth century, Luther was focused on the abuses of the churchâs disciplines of penance. But Jesusâs first words in Markâs account speak to more than penance, resounding with profound biblical understandings of âturning toward Godâ (metanoia, Greek, or shuv, Hebrew). This is the Messiahâs call to individuals and communities to the deep change of the mind and conversion of the heart that lead to lives of faith in the good news of Godâs reign in Christ Jesus.
This volume explores âDisruption and Hopeâ in twenty-first-century North American theological education. The theme requires our varied Christian traditions to deal practically with the demographic realities we are all facing in one form or another of ecclesiastical, social, and economic transitions. But the disruptions we face also mark a new God-given time for âturning,â calling us to repent and believe in the good news of Godâs reign. And our varied Christian traditions have deep, distinctive wisdoms of discerning where God is at work in the whirlwinds of change.
It is a privilege to contribute this essay as a Lutheran voice in the conversation. The Lutheran seminaries accredited by the Association of Theological Schools (ATS) include two Concordia seminaries of the Lutheran ChurchâCanada (LCâC: 59,000 members in 301 congregations) in Edmonton, Alberta, and St. Catharines, Ontario, and two Concordia seminaries in the USA of the Lutheran ChurchâMissouri Synod (LCMS: 2,200,000 members in 6,200 congregations) in St. Louis, Missouri, and Fort Wayne, Indiana. The Evangelical Lutheran Church in Canada (ELCIC: 115,000 members in 525 congregations) has ATS-accredited seminaries in Waterloo, Ontario, and Saskatoon, Saskatchewan. And as of July 1, 2017, the Evangelical Lutheran Church in America (ELCA: 3,800,000 members in 10,000 congregations) has seven ATS-accredited seminaries in South Carolina, Pennsylvania, Ohio, Illinois, Iowa, Minnesota, and California.2
It is impossible to speak for all these Lutheran churches and their schools. Some seldom speak to each other. It is worth noting that all the seminaries have strong ecclesial identities, although financial support has diminished from all their church bodies. And they all are contending with enrollment challenges and anticipating clergy shortages amid decline in North American denominational memberships and worship attendance. The disruptions are real, but so are the legacies of faith. Merely grieving our losses and blaming others would be poor stewardship of the assets entrusted to us. We are not triumphal, but we believe God will prevail. To what repentance and hope are we Lutherans, among others, called in this time of turning?
This essay is an effort to prompt a sustained conversation among the Lutherans in the company of the ATS community of schools. Acknowledging the limitations of any one perspective in the maelstrom of change, I will first venture an interpretation of our distinctive Lutheran theological script of believing, belonging, and behaving, broadly shared among the many churches of the Lutheran World Federation, from Wittenberg onward (âI. Promises to Serveâ). Then I will attempt a summary of some macrodisrupters that are converging commonly on North American education, including theological education (âII. Re-forming Theological Educationâ). I will conclude by focusing on the seven ELCA seminaries of my tradition and the profound regrouping of theological education we are now facing, pressing our 2017 âtime for turningâ to be more than institutional decompensation. To what faithful future is âour Lord and Masterâ calling us (âIII. Called and Sentâ)?
I. PROMISES TO SERVE
Alasdair MacIntyre made the case for traditions of moral discourse in an age of relativism by describing a living tradition in ethics as a âhistorically extended, socially embodied argument, and an argument precisely in part about the goods which constitute that tradition.â He also observed that âtraditions, when vital, embody continuities of conflict,â and he recognized the institution as âthe bearer of a tradition of practice or practices.â3 MacIntyreâs method illumines the social embodiments and confessional convictions of Christian traditions.
Every tradition of Christian theological education embodies convictions and practices to inform and form leadership for communities in their worship, witness, and service of God, the neighbor, and the world God loves. Justice churches and morality movements need distinctive kinds of education, as do Protestant missionary societies, Roman Catholic orders, and evangelistic communities of faith. The ATS is a singular context for traditions to learn from each other.
The several North American seminaries and schools that are heirs of the sixteenth-century Reformation have been disciplined in the study of the Christian Scriptures and attentive to their confessional identities. They have done excellent academic work, and they have developed distinctive approaches to the education of clergy, teachers, and community leaders for churches, institutions, and agencies who support and rely on them to do their work faithfully and well. Even as they serve increasingly ecumenical and interfaith groups, these theological seminaries are institutional embodiments of distinctive historic confessions or testimonies to God, Jesus Christ, the Holy Spirit, the church, and the world.4
What do the Lutherans bring to the ATS schools and their communities of witness and service? And how will Lutheran strengths be disciplined to serve the twenty-first-century callings of their own constituencies and to benefit broader ecumenical, interfaith, and international publics?
Lutherans have struggled among themselves, coming from varied European histories of orthodoxies, state churches and pietisms, coerced unions, and emigrations. In the early era of North American immigrations, the reality was that Lutheran communities needed pastors, âlike sheep without a shepherd.â Some were sent from the âmother churchesâ to ensure the Word of God would be âfaithfully proclaimedâ as Law and Gospel in the clarity of justification by grace through faith and the sacraments of baptism and the Lordâs Supper would be ârightly administered.â The immigrant groups brought Bibles, hymnals, and Lutherâs catechism in their own languages. Many also carried memories of painful conflicts with Roman Catholics, Reformed Protestants, and Pentecostals, exacerbated by the policies of the state churches.5 As quickly as the Lutheran immigrants built houses of worship, their European-educated pastors founded training programs and seminaries in order that âthe church might be plantedâ in the new land.6
By the time of the Civil War, the Lutherans were well established in eastern North America, but immigrations continued to flow into Lutheran communities until beyond World War II, especially throughout the western regions of the United States and Canada. The twenty-first-century landscape of North America continues to be unevenly spread with Lutheran âsynods,â some very small, others gathered into larger denominations, and all aspiring to be Christâs church.
The pastoral office has been held in high regard among Lutherans for serving Godâs people with the ministry of the Gospel and for being a ministry to the Gospel.7 Just as Martin Luther continued to preach and administer the sacraments almost every week in the Wittenberg parish church, the faculties of North American Lutheran seminaries have been qualified for several generations by their pastoral and global mission experience as well as their academic credentials. The vocations of seminary professors and presidents continue to be honored as âteachers of the church,â often speaking and writing on difficult issues,8 providing leadership on ecumenical and interfaith consultations, and contributing educational resources for the churches.9 Until recently, the presidents and chief executives of the Lutheran colleges and social ministry organizations were almost all ordained pastors. Lutherans have valued the theological knowledge and faith of their seminaries and their graduates. Leadership into a world of many cultures and religions is difficult yet promising when drawn from the wells of Lutheran theological wisdom.
The clarion declarations of the immigrant churches still resound true: âAs goes the seminary, so goes the church!â âThe seminary is where the future of the church is embodied.â But what is the future into which God is calling the church, and how will the seminaries be turned to serve it?
The adjective âLutheranâ is both an asset and a liability. Martin Luther didnât like the idea of a church carrying his name. In the global world of Christian denominations, Lutherans regularly identify their church bodies as âEvangelical,â which raises other questions. The Evangelical Lutheran Church in America, for example, must defend the integrity of its name against those who think it is an oxymoron because they donât regard Lutherans as evangelistic. But âEvangelicalâ is the crucial claim to define the identity of all the Lutheran churches, not by their denominational boundaries, but by their center in the Gospel of Jesus Christ.
Lutheransâ most vital watchword, therefore, is an evangelical declaration: âWhat serves Christâ (often quoted in German, Was Christum treibet). âWhat serves Christâ is as much a generative question as a declaration. This watchword reaches deeply into the scriptural assurance that the living Christ is at work in and through forgiven sinners and their imperfect institutions. This is not mere human optimism. This is the faith the missionary Bishop Lesslie Newbigin identified from the Apostle Paul (e.g., 2 Cor. 3:4, NRSV) as âproper confidence,â because it is grounded in trust in âthe fidelity of God.â10 This is also the theological conviction that gives Lutheran scriptural interpretation its heart for serving Godâs promises, in hermeneutical contrast to the ideals of scholasticism,11 in tension with the Enlightenmentâs critical detachment, and in dismissal of all arrogance citing the Bible for national or ethnic superiority.
âWhat serves Christâ puts the church to work and calls upon Lutheran theological education to help communities of faith serve Godâs promises in Christ faithfully and effectively. Two of Godâs promises have framed a distinctive evangelical script to guide five centuries of Lutheran believing, belonging, and behaving for Christians and their communities. Justification by grace through faith and Christian freedom to serve the neighbor have been called the pillars of the Reformation, testifying both to Godâs love for undeserving mortals and to Godâs care for the world. Along with Christians of many other traditions, Lutherans are called to serve Christ by trusting in Godâs gracious promises in Christ Jesus to give ultimate worth to unworthy humans and to empower them to make the world trustworthy.
Justification by grace through faith, according to Martin Luther, is the teaching by which the church stands or falls. âGod proves his love for us,â declared Paul, âin that while we still were sinners Christ died for us.â God does the âjustifying,â the âdeclaring or making righteousâ of the ungodly, reconciling us through Christ even when at enmity with God (Rom. 3:21â26; 5:6â11). Godâs justification is the promise that defines the evangelical center for Lutheran identity and practice. This conviction requires disciplined theological leadership, frames Lutheran ecumenical and interfaith engagements, and empowers the missiology of this confessional tradition.
There is nothing neutral or relativistic or generic in this core conviction. This is not a testimony that âGodâs in His heaven. Allâs right with the world.â Israelâs law, prophets, and writings bear witness along with the Christian gospels, letters, and writings to the compassion of God in the midst of the broken human condition and the travail of the creation itself. And Godâs love in Christ Jesus will prevail. As Paul, Augustine, Luther, Reinhold Niebuhr, and Dietrich Bonhoeffer (among others) saw, all humans, families, communities, and societies are ultimately unable to save themselves. In Christ, God acted from outside of us (extra nos) to rescue us personally and socially from being turned in on our self-righteousness (curvatus in se).12
Grounded in the âtheology of the cross,â13 Godâs compassion is disclosed in the human horrors of Jesusâs crucifixion and the carnage of war. âJustification by grace through faithâ cuts sharply into all opportunistic forms of self-justification. Trusting Godâs love even for the alienated and ungodly rejects the cultureâs doctrinaire optimism in human progress and self-fulfillment.14 This faith corrects and heals the triumphal arrogance of nationalistic religion. Godâs commands and promises both reveal our compromised mortal plight and welcome us to life in Christ.15
To serve its evangelical confession, Lutheran theological education must turn and return, again and anew, to âWhat serves Christâ in the faith of people, communities, and institutions. Alert to the issues and problems confronting communities of faith and informed by ecumenical Biblical, theological, ethical, historical, and ministerial scholarship, the vocation of Lutheran theological education means repentance and faith in the God who justifies the ungodly in Christ Jesus.
This is also the Lutheran calling in interchurch and interfaith relationships. âJustification by grace through faithâ has provided the biblical/confessional standard for ecumenism, adjudicating dogmatic divisions among the Christian churches of European origin and yearning for full communion throughout the Body of Christ. The authenticity of interfaith engagements is strengthened when the voice of each faith speaks from the soul of its beliefs and practices. Seeking to understand one anotherâs faith is crucial, especially among Muslims, Jews, and Christians. Jesus of Nazareth holds fascination for all faiths, and no one can surpass his welcome of everyone. Thus serving Godâs radical promise of justification in Christ Jesus empowers our gracious engagement with our neighborâs faith.
The sixteenth-century Reformation sought to âChristianize Christendomâ16 in a culture where almost everyone was baptized and there was little social or theological understanding of either Jews or Muslims as people of faith. That awareness ...