Journal of Lutheran Mission | April 2016 by The Lutheran Church—Missouri Synod

Journal of Lutheran

Mission April 2016 | Vol. 3 | No. 1

The Journal of Lutheran Mission Contributing Editors David Berger, Emeritus, Concordia Seminary, St. Louis Rev. Dr. Steve Briel, chairman, Board for National Mission, LCMS Rev. Allan Buss, parish pastor, Belvidere, Ill. Rev. Roberto Bustamante, faculty, Concordia Seminary, Buenos Aires Rev. Dr. Albert B. Collver III, director, LCMS Church Relations Rev. Thomas Dunseth, director of deaf ministry, Lutheran Friends of the Deaf, New York Rev. Nilo Figur, area counselor for Latin America and the Caribbean, Lutheran Hour Ministries Rev. Roosevelt Gray, director, LCMS Black Ministry Rev. Dr. Carlos Hernandez, director, LCMS Hispanic Ministry Rev. Dr. John Kleinig, emeritus lecturer, Australian Lutheran College Rev. Ted Krey, regional director, Latin America and the Caribbean, LCMS Deaconess Dr. Cynthia Lumley, principal, Westfield Theological House, Cambridge Rev. Dr. Gottfried Martens, parish pastor, Berlin Rev. Dr. Naomichi Masaki, faculty, Concordia Theological Seminary, Fort Wayne Rev. Dr. Tilahun Mendedo, president, Concordia College, Selma Rev. Nabil Nour, fifth vice-president, LCMS Rev. Dr. Steve Oliver, LCMS missionary, Taiwan Rev. Dr. Michael Paul, LCMS theological educator to Asia Rev. Roger Paavola, president, LCMS Mid-South District Rev. Dr. Darius Petkunis, rector, Lithuanian Lutheran Seminary Rev. Dr. Andrew Pfeiffer, faculty, Australian Lutheran College Rev. John T. Pless, faculty, Concordia Theological Seminary, Fort Wayne Rev. Dr. Timothy Quill, faculty, Concordia Theological Seminary, Fort Wayne Rev. Dr. David Rakotonirina, bishop, Antananarivo Synod of the Malagasy Lutheran Church Rev. Dr. Lawrence Rast, president, Concordia Theological Seminary, Fort Wayne, Ind. Rev. Geoff Robinson, mission executive, Indiana District Rev. Dr. Carl Rockrohr, pastor, Fort Wayne, Ind. Rev. Robert Roethemeyer, faculty, Concordia Theological Seminary, Fort Wayne Rev. Dr. Brian Saunders, president, LCMS Iowa East District Rev. Dr. Detlev Schultz, faculty, Concordia Theological Seminary, Fort Wayne Rev. Bernie Seter, chairman, Board for International Mission, LCMS Rev. Kou Seying, associate dean, Urban and Cross-Cultural Ministry, Concordia Seminary, St Louis Rev. Alexey Streltsov, rector, Lutheran Theological Seminary, Siberia Rev. Martin Teigen, parish pastor/Hispanic ministry, North Mankato, Minn. Rev. Dr. Wilhelm Weber, Jr., rector, Lutheran Theological Seminary, Pretoria, South Africa Rev. John Wille, president, LCMS South Wisconsin District

Executive Editors Rev. Dr. Albert B. Collver III, director, LCMS Church Relations Rev. Bart Day, executive director, LCMS Office of National Mission

Rev. John Fale, executive director, LCMS Office of International Mission

From the President

Teaching the Faith and Mission

he third annual LCMS Mission Summit: Education, Teaching the Faith and Mission was held this past November in Atlanta, Ga. Christian education and teaching the faith have gone hand in hand with mission and the proclamation of the Gospel since the earliest days of the Church. Higher education, as we have come to know it today, had its origin in the Church’s efforts to train pastors and others to serve the Church some 1,000 years ago. The Church’s role in education is connected to the teaching of the saving Gospel of Jesus and the belief that the good gifts of creation are to be used for the benefit of the Church. Theological education has been important to the Missouri Synod since her founding as a church body. Concordia Seminary in St. Louis was founded in 1839, while Concordia Theological Seminary was founded in 1846. Both seminaries were founded before the Synod’s founding in 1847. The Missouri Synod’s work internationally paralleled her own development in some ways. At the beginning of mission work, before a church body was founded, often a seminary was established (India, Nigeria, et al.) The training of pastors goes hand in hand with mission work. Trained pastors and other church workers teach the faith in congregations and train people to share the faith with their family, friends and communities. This is why the theme of teaching the faith and mission is so vitally important for our day, both internationally and domestically. Internationally, the single largest request from partner and non-partner churches alike is for assistance in the area of theological education. The requests range from church bodies struggling to train their first pastors to a church body like the Ethiopian Evangelical Church Mekane Yesus (EECMY), which has the goal of training 10,000 pastors over the next several years. The Missouri Synod is known around the world for her quality, biblically based theological education. The training of pastors and evangelists is vital internationally, especially where the Church is growing so rapidly that there is a shortage

of pastors to proclaim the Gospel each week. This issue provides a case study for the development of a seminary in Siberia and describes how the Global Seminary Initiative is having an impact worldwide. Domestically, education and teaching the faith is vital as our society and culture continue to drift away from traditional Christian values and become more biblically illiterate each passing day. Well-trained pastors, church workers and laity are essential for Gospel outreach to our communities. This issue speaks to the teaching of the faith to our children and to the community in our churches, schools and homes. Finally, teaching the faith involves being able to provide an apologetic or defense of the Christian faith. Two papers provide an apologetic to two recent documents produced by the Lutheran World Federation. Teaching the faith and mission go hand in hand. The Lord has prepared us for this moment to bring the faith to the world, both at home and abroad. As Dr. Martin Luther said, “Now that God has so richly blessed us, however, and provided us with so many men able to instruct and train our youth aright, it is surely imperative that we not throw his blessing to the winds and let him knock in vain. He is standing at the door; happy are we who open to him! He is calling us; blessed is he who answers him!”1 Let us answer the Lord’s call to teach the faith and bring the Gospel to our homes, our communities, our nation and to the world.

In Christ, President Matthew C. Harrison President of the LCMS

Martin Luther, “To the Councilmen of All Cities in Germany that they Establish and Maintain Christian Schools,” 1524 in Luther’s Works, Vol. 45: The Christian in Society II, ed. Jaroslav Jan Pelikan, Hilton C. Oswald, and Helmut T. Lehmann, vol. 45 (Philadelphia: Fortress Press, 1999), 352.

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

Tribute to Ethiopian Theologian Gedion Adunga by Albert B. Collver III

n the morning the LCMS Mission Summit began, Nov. 19, 2015, I received a text message at 3:00 or 4:00 a.m. stating that Gedion Adugna, the associate dean of Theology at the Mekane Yesus Seminary (MYS) in Addis Abba, Ethiopia, had been murdered. Gedion was walking to his home from MYS when the assault occurred, the purpose of which may have been robbery. Only 33 years old, Gedion left behind his pregnant wife, Ayantu Shiferaw, and a young son. His sudden and evil death left his family, the seminary community and the Ethiopian Evangelical Church Mekane Yesus (EECMY) in shock and sadness. His death also affected many within the LCMS who worked with him and came to appreciate his love for the Gospel and the Lutheran Confessions. Gedion Adugna was born in Debre Berhan, Ethiopia. He received a degree in Church History from the MYS before serving the Central Ethiopia

Synod, coordinating its youth department. After two years of service with the synod, he was invited to teach at the seminary in 2009. In 2011, he completed a Masters of Theology at the Ethiopian Graduate School of Theology and continued serving the MYS as a teacher and associate dean. The LCMS Global Seminary Initiative (GSI) had awarded Gedion a scholarship to attend a Missouri Synod seminary. Gedion had been accepted into Ph.D. programs at both Concordia Theological Seminary, Fort Wayne, and Concordia Seminary, St. Louis. He was awaiting a visa from the United States government to attend one of the seminaries. Gedion was a promising Lutheran theologian who would have been a great asset to his church and to the seminary he served. (See an interview with Gedion at https://youtu.be/_WBkcFRhPDs). The Lord in His wisdom determined another course. Blessed are the deaths of the saints in the eyes of the Lord.

The essays in this issue are dedicated to the memory of Gedion Adunga.

Journal of Lutheran

Mission Table of Contents

April 2016 | Vol. 3 | No. 1

Novosibirsk: A Lutheran Seminary Model for Theological Education in Russia by Timothy C. J. Quill.......................................................................................................................................... 2 Theological Education and the Global Seminary Initiative — A Review and Look to the Future by Albert B. Collver III............................................................................................................. 10 Response to Dr. Albert Collver III by Lawrence R. Rast, Jr. ................................................................................................................................... 18 Response to Dr. Albert Collver, “Theological Education and the Global Seminary Initiative—A Review and Look to the Future” by Jeffrey Kloha..................................................... 23 A Reflection on Theological Education in the Twentieth Century by Robert H. Bennett........................................................................................................................................ 30 Colonialism in the Global South—The Imperialism of Western Sexual Ethics by Albert B. Collver III.................................................................................................................................... 34 Teaching the Faith in the Parish by Mark Blanke................................................................................................................................................... 40 Book Review: Making the Case for Christianity: Responding to Modern Objections by Jacob Corzine................................................................................................................................................. 47 Book Review: Mercy in Action: Essays on Mercy, Human Care and Disaster Response. by Mark C. Mattes............................................................................................................................................. 49 Book Review: Why Christian Faith Still Makes Sense: A Response to Contemporary Challenges by John T. Pless............................................................................................... 51 Book Review: Handling the Word of Truth: Law and Gospel in the Church Today by Mark Loest...................................................................................................................................................... 53 Book Review: The Reformation Coin and Medal Collection of Concordia Historical Institute by Journal of Lutheran Mission Editors................................................................................. 55

© 2016 The Lutheran Church—Missouri Synod. Reproduction of a single article or column for parish use only does not require permission of The Journal of Lutheran Mission. Such reproductions, however, should credit The Journal of Lutheran Mission as the source. Cover images are not reproducible without permission. Also, photos and images credited to sources outside the LCMS are not to be copied.

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Every pastor is what he is because of the influence of seminary professors in forming theological understanding and pastoral

Novosibirsk: A Lutheran Seminary Model for Theological Education in Russia character.

by Timothy C. J. Quill

Brief Historical Origins

n 1993 I was asked by the newly formed Concordia Mission Society to participate in a three-week exploratory trip to Kazakhstan to assess the possibility of initiating mission work in Central Asia. I traveled via Moscow to what was at that time the capital city of Almaty located in southeast Kazakhstan at the base of the snow covered Tian Shan Mountains. We then traveled west across the vast country to a remote Kazakh village, and finally to the formerly closed military city of Aktau (“white mountain”) on the Caspian Sea. Much time and effort was spent simply getting around on foot or in city buses. I chose to wear my clerical collar. It was a good choice. Everywhere I went, people wanted to talk to me. I quickly lost count of the number of people, mostly young people, who were eager to try out their English and more eager to discuss openly Christianity with someone from the West. Those were exciting and heady times to be about the missionary task. There was a tremendous interest in all things American, including American Christianity. In April 1996, Dr. Dean O. Wenthe, the newly elected president of Concordia Theological Seminary (CTS) and academic dean Dr. William Weinrich were invited to a meeting in St. Louis with Rev. Larry Burgdorf and Dr. Wallace Schulz. They were asked if CTS would be interested in accepting a significant donation from the Marvin M. Schwann Charitable Foundation in order to develop what would come to be called the “Russian Project.”1 Significant support for the work in Siberia came 1

EDITORS’ NOTE: On March 25, 1997, President A.vL. Barry issued a six-point letter. Point 1: “We are not saying that our two seminaries should stop their activities in bringing overseas students to their campuses for theological study, or that our seminary faculties should not be involved in overseas teaching roles.” Point 2: “We are not saying that the work which Concordia Seminary, St. Louis or Concordia Theological Seminary, Fort Wayne, is doing in various parts of the world must be stopped. Specifically, we agreed that Fort Wayne’s work in Novosibirsk should not be stopped.” In Point 6, President Barry

from the CTS from 1996–2010. After 2010, the work in Siberia was supported by the Global Seminary Initiative that was begun by Missouri Synod President Matthew C. Harrison. The original project charter included three goals: (1) Preparation of men for the pastoral ministry on the Fort Wayne campus to replace the hundreds of pastors killed by the communists; (2) Assist Lutherans in suggested that a discussion group be formed with representatives from Concordia Theological Seminary, the Synod president’s office, the Board for World Mission and the Board for Higher Education. President Barry stressed that written contracts were not needed and the discussion should not be rushed. A few months later, on Oct. 20, 1997, Rev. Dr. Glenn O’Shoney sent a memo to President Barry to inform him of a resolution passed by the Board for Mission Services (BFMS) regarding Concordia Theological Seminary’s activity in Russia. The BFMS wrote, “Fort Wayne Seminary — Involved in independent mission work in Russia; Involved in competitive mission activity in Russia; Involved in church relations activities counter to those of the LCMS; Has refused to discuss their activities or to partner program with LCMS. Recommendation: That the Board for Mission Services bring this concern to the attention of the President of the Synod; the Board of Regents of Concordia Seminary, Ft. Wayne; and the LCMS Board Higher Education. That the Board respectfully ask the President of the Synod to intervene and to seek, mission, church relations, and by-law clarification – with resolution (written) – to this situation.” On Feb. 19, 1998, President Barry directed the parties involved to meet to resolve issues of mission in Russia. The meeting held on March 18, 1998, concluded in terms of the Russian Project that, “A seminary has the freedom to send faculty anywhere upon invitation; A seminary has the freedom to receive students from anywhere for any degree program; A seminary has the freedom to give advice and consent to anyone who seeks help; A seminary has the freedom to invite faculty from elsewhere to teach on seminary campus.” The meeting outlined that these parties would meet twice a year to discuss the Russian Project. All parties were agreed that the matter was settled and no further action was required; this was in response to the resolution submitted the previous year from the BFMS. The document on “Agreement Regarding Russian Mission Activities” concluded, “The six representatives reported to Dr. Barry that this meeting has resolved several issues and has established an adequate procedural basis for future cooperative activities. They consider these issues to be resolved and recommend that no further resolution be sought.” Because these memos and meetings were not public, the rumor persisted for many years that Concordia Theological Seminary did not have approval to operate the Russian Project when, in fact, the Synod president, the BFMS and the BHE agreed that the program could continue to operate in both Fort Wayne and Siberia.

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Siberia to establish a seminary in Russia for the training how to resist the liberal theological influence that is of pastors and lay leaders; (3) Work with Russian speakers growing in Russia at present time. According to our in the former Soviet Union to organize evangelism/catexperience of studying on the Fort Wayne campus in echetical summer seminars. the summer of 1995, and after our experience this As this meeting was taking place, I was living a quiet past summer of having professors in Novosibirsk, I and contented life on the Drew University campus located can say that only the Lutheran Church—Missouri in the forested hill country of northern New Jersey. The Synod can help us in Siberia to fulfill our dream and call from CTS to serve as director of the “Russian Project” only your Seminary can help Russian Lutherans to came as a complete surprise. Within weeks I found myself establish a training center in Siberia … So we ask on planes, trains, buses and automobiles, traveling on you to assist us in setting up this training center in a recruitment trip through the Siberia. We don’t know how Baltics, Ukraine and from one long this religious freedom will These amazing [Siberian] end of Russia to the other — from last in our country. So we need St. Petersburg and Moscow to to start education project here Lutherans were able to Ekaterinburg, Novosibirsk and as soon as possible. attract over a hundred Khabarovsk on the Pacific coast. In September 1996, Dr. people, mostly university In July 1996, I was back in Dean Wenthe and Dr. William students, to theological Russia organizing theologiWeinrich met with Synod presseminars to sit all day long cal seminars with the young ident Al Barry during a Joint Siberian Lutherans. These amazFaculties-Council of Presidents for two weeks in hot and ing Lutherans were able to attract meeting in Chicago and received humid classrooms listening over a hundred people, mostly his approval and enthusiastic to lectures by Missouri university students, to theologencouragement to press forward Synod professors on the ical seminars to sit all day long with the project. Bible, the catechism, the for two weeks in hot and humid In retrospect, it is amazclassrooms listening to lectures by Lutheran Confessions, Early ing how quickly Pastor Lytkin’s Missouri Synod professors on the dream came to fruition. Alexey Church fathers and on the Bible, the catechism, the Lutheran Streltsov was appointed by the theology and conduct of the Siberian Evangelical Lutheran Confessions, Early Church fathers Lutheran liturgy. and on the theology and conChurch (SELC) to work with CTS duct of the Lutheran liturgy. The to establish a new seminary in seminars served as evangelism Novosibirsk, Russia. Novosibirsk to non-Christians, catechesis for new Lutherans and as a is located near the geographical center of Russia in Siberia means to recruit men for seminary study. By September, and is the country’s third largest city. The creation of the first group of Russian-speaking students arrived on a seminary involved recruiting students and locating the Fort Wayne campus to begin studying for the pastoral facilities to house them and their families, designing the ministry. curriculum, building a library, identifying and scheduling On Sept. 19, 1996, President Wenthe received a letter short term visiting professors from the Missouri Synod from Rev. Vsevolod Lytkin, written on behalf of the west and a multitude of other tasks. A building to house the Siberian Christian Mission: seminary was purchased, remodeled and dedicated in For many years we think and dream about the July 1997. Classes began in October with short-term visfoundation of a Confessional Training Center iting professors from the Missouri Synod. The first two (Seminary) in Siberia. After years of official atheism classes were ten week courses (Biblical Hebrew and Old the people are mostly unbelieving… As Lutherans we Testament Isagogics) taught by Dr. Horace Hummel. This know that only Confessional Lutheran teaching can was followed by Fort Wayne professors Kurt Marquart, give people the pure understanding of the Christian Arthur Just, David Scaer, William Weinrich and Tim faith so that they could find real comfort in the Quill, Dr. Ronald Feuerhahn from Concordia Seminary, true Gospel … Also, our Christians need to know St. Louis and several qualified parish pastors. In 1998,

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

Rev. Alan Ludwig was deployed to serve as a full-time whole of their theology barely distinguishable from professor. On Feb. 14, 2000, the seminary was given the that of the Methodists or Baptists. unexpected opportunity to move to a more adequate We do not know the future of the Lutheran Church building in the center of Akademgorodok (Academic in the West — in Europe and in America, nor do we City), located near Novosibirsk State University and leadknow the future of the Lutheran Church in Russia ing scientific institutes. The building had been a bank, and in Siberia. But in view of the decay of Christianity which went bankrupt during a recent economic crisis, but in the West, it is not entirely impossible that the provided adequate facilities for a church and seminary. Lutheran Church in Russia will have something to In August 2000, Rector Alexey Streltsov articulated offer to the Western world in the future, regardless of the foundational principles and goals of the seminary what exigencies it may experience itself.2 in an open letter that appeared online in Russian and In recent years many churches have been experimentEnglish. Streltsov quoted 2 Tim. 2:2: “And what you have ing with new models of pastoral formation in place of heard from me in the presence of many witnesses, entrust the traditional residential seminary. A variety of distance to faithful men who will be able to teach others also,” and learning and extension models have been introduced then explained: alongside or in place of the residential pastoral program. We in Novosibirsk are From the beginning, it was the convinced that in our day desire of the Siberian Evangelical ‘The church needs leaders serious seminary training Lutheran Church to establish comes closest to the meaning of a seminary that would follow a who have sat with scholars, Paul’s words in this passage. It is traditional, full-time residential asked them questions, and neither lay discipleship training model for theological education. been challenged by their or short term leadership This took place when many other answers.’ — Daniel Aleshire models were being attempted in preparation, but a serious effort that makes demands upon both both North America and around teacher and student. After all, the world. In North America, the Apostles themselves spent no fewer than three seminaries from many denominations are struggling to years in the ‘seminary’ of our Lord Jesus Christ. survive. Funding and student recruitment are decreasing After 70 years of devastating atheism and 10 while the number of alternative non-residential routes to years of infiltration of all kinds of sects and cults ministry and ordination are increasing. In view of this into Russia, people will not be satisfied with the reality, the question is increasingly being asked, “Why shallow talker who is no different from the pop have theological schools?” psychologist. People long for deep theology and Daniel Aleshire, executive director of the Association for the real sacraments. By ‘deep theology’ I do not of Theological Schools, breaks the question down to two mean scholastic construction, but a truly Trinitarian key questions. Is the value of the scholarly work of the facand incarnational hermeneutic that alone is able to ulty or the theological education required for the students offer hope to people amidst this world of despair and worth the time and money it takes to operate a seminary? chaos. Aleshire answers: It is no secret that, humanly speaking, the state At this time, in this culture, for the church in of modern Lutheranism as well as that of virtually North America, I think seminaries are not only all other Christian confessions is lamentable. Many needed, they are needed more than ever. When they people no longer recognize Holy Scripture as the do their work well, they enrich the life of the church, authentic Word of God. Various churches practice the fabric of social community, and the well-being the ordination of women into ecclesiastical ministry. of individuals. If all the ATS schools were closed There are even homosexual pastors and bishops in this year, I think religious communities would be certain places. And so-called conservatives among busy reopening them because they are central to the Lutherans, in their attempt to protect the Bible, all mission of religious communities. too often unite with the conservative Protestant 2 Alexey Streltsov, “Letter from the Rector,” Aug. 31, 2000. camp, thus making their worship and practically the

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Communities of faith need scholarly inquiry … education: “There is no shame attached to learning and the solutions that faith seeks are not easy and will not true scholarship … It would be foolish to criticize learnbe derived from a weekend conference or cursory ing and scholarship indiscriminately, since truly they are investigation. They require sustained attention over found seldom enough. Only, one ought to study the right time. things, and those things [he should study] quite seriously. The church needs scholarship to guide it through One should pay attention only to faithful academic teachthe tendency to assume that only the practical counts ers. More is to be learned from them and better than from and that personal perceptions are sacred truth. The any book. There is a more lively and blessed way from scholarship the church needs, requires intellectual mouth to ear than from book to eye.”5 talent, books in libraries, and time to read them. The The Siberian Evangelical Lutheran Church places church needs theological schools that are houses of a high priority on the necessity of pastoral formation, faithful scholarship. which takes place in a residential seminary where stuCommunities of faith need dents engage in face to face leaders who have spent time contact with their teachers as well The Siberian Evangelical studying. Not a single task in as with other students. This does Lutheran Church places ministry has become easier in not diminish their commitment a high priority on the the modern era … The church to “book learning,” as is evident necessity of pastoral needs leaders who have sat with from the impressive seminary formation, which takes place library. Pastoral formation also scholars (italics added), asked them questions, and been requires a chapel and Lutheran in a residential seminary challenged by their answers. worship at the center of seminary where students engage in It needs leaders who have life. The daily liturgical worship face to face contact with developed capacities related to plays an important part in semtheir teachers as well as with the cure of souls and the care of inary life. The curriculum also other students. congregational communities … includes classes on theological . the church needs leaders who Russian and theological English. have been to school, learned their stuff, and who love Recently, the use of modern technology and distance the sacred texts they have learned.”3 learning models have received a great deal of attention “The church needs leaders who have sat with scholars.” and investment of resources around the world. The leadEvery pastor is what he is because of the influence of ership of Lutheran Theological Seminary in Novosibirsk seminary professors in forming theological understand- has also given serious attention to distance education and ing and pastoral character. It was true at the time of the modern technology to supplement, but not replace, resiReformation and remains true today. Lutheran historian dential pedagogy. Ernest Schwiebert points out that: Modern Technologies and Distance Learning The key to [Luther’s] great success, where others The post-Soviet generation Russians are very proficient before him had tried and failed, lay in the training and at home with modern technology. The same is true of the clergymen who sat at his feet and those of his of the Russian clergy and seminary professors, staff and fellow professors and were taught how to interpret the students. The role of technology and distance learning Scriptures in the light of the Bible and the Apostolic has received considerable attention at Novosibirsk. In a Age.4 This was also recognized by Wilhelm Loehe who knew presentation at an International Lutheran Council (ILC) more than a thing or two about preparing men for the Conference in Prague (October 2011) about “Lutheranism holy ministry amid emergency situations. In his book in the 21st Century,” Rev. Alexey Streltsov, rector of the Pastoral Theology, Loehe begins by addressing theological Lutheran Theological Seminary in Novosibirsk, presented on “Lutheran Education in the 21st Century in View of Colloquy (Association of Theological Schools, November/December, 2004), 2. 3 4

Ernest G Schwiebert. “The Reformation and Theological Education at Wittenberg.” The Springfielder 28:3 (1964): 21.

Wilhelm Loehe, The Pastor: The Pastoral Theology of Wilhelm Loehe, (St. Louis: Concordia Publishing House, 2015), 9. 5

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the Modern Communication Technologies.” Streltsov though with usage of some extra-corporal fertility observed that “opportunities of the integration of modern means.”9 communication technologies into the educational process “A pastor is trained to publicly proclaim the Gospel 6 are enormous.” These communication technologies, used and administer Baptism, Absolution, and the Lord’s to supplement theological education, include internet Supper. A priest also conducts weddings and burials, accessed resources, library supplementation and digitizaconsecrates houses and other places, and does other tion of books and articles, podcasts, video conferencing things that require his personal presence and do not (such as Skype) for live, distance instruction, social nethappen at a distance, in a remote mode …the ministry working and so forth. However, when it comes to off-site the priest carries out for his parishioners is inherently instruction through technology, Streltsov believes that ‘internal’ … [an] on-site activity that the priest must the “core of the problem is not the form of the distance consider his priority in the course of his ministry.”10 education itself or the possibility of partial usage… but In conclusion, “Overemphasis on distance education rather the model that views exclusively or heavily accen- would come into conflict with the basic theology of the tuated extramural pastoral training as plausible and even Incarnation as it is expressed in the liturgy and pastoral desirable. We must resist this understanding primarily for care.”11 In the end it is not an either-or but a both-and theological reasons.”7 He explains: dilemma. Usage of new educational technologies is not “Any educational model in something to be feared but “may the context of Lutheranism … well begin before the official should be viewed against the seminary course starts. Then it The curriculum for Christological background continues alongside the seminary theological education of of the ministry. Christ as the classroom and does not stop after pastors must be shaped by One who has called disciples, graduation.”12 and include the Office of the personally instructed them over In order to give a more conHoly Ministry, Word and a period of three years, and then crete picture of the Novosibirsk sent them to make disciples model for theological education, Sacrament and liturgy. of all nations — that must be I will share a few aspects that I the true starting point of any have loosely organized according 8 genuine model of professional Lutheran education.” to key issues addressed in the eight General Institutional “The internal character of the preparation of a priest Standards for assessment used by The Association of has to do with the character of the Incarnation of our Theological Schools (ATS) and approved by the ATS Lord. God chose not to function in a remote mode, Commission on Accrediting. but rather the Word became flesh and dwelt among Purpose, Planning and Evaluation us. A fundamental disconnect with the theology The theological commitment and purpose of Lutheran of the incarnation is inherent in the exclusively Theological Seminary (LTS) in Novosibirsk is clearly extramural approach to pastoral education, where articulated by Rector Streltsov on the Seminary webor not it is accomplished with the means of modern page: “We believe that a confessional Lutheran seminary communication technologies. Relations of Christ and that trains indigenous pastors is the best way to carry out His Bride the Church presuppose a certain intimacy, mission work in Russia. It is the pastor who gathers the including personal interaction in the matter of people of God around the means of grace that Christ has education. Any attempt to organize preparation of instituted. And the pastor has to be orthodox in doctrine a pastor through off-site training is equivalent to (1 Tim. 1:13), because on his teaching depends not only an attempt to conceive a child through the internet, his own salvation, but also the salvation of the people 6

Alexey Streltsov, “Lutheran Education in the 21st Century in View of the Modern Communication Technologies.” Unpublished paper delivered at the International Lutheran Council Conference in Prague held October 2011.

Ibid., 6.

Ibid., 12.

Ibid., 3.

Ibid., 14.

Ibid., 6.

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

to whom he preaches (1 Tim. 4:16). And this is why the seminary has to be very careful that the teaching done within its walls is nothing else than what is taught in Holy Scripture, in the teachings of three ecumenical creeds of the church, and in the Lutheran Book of Concord.”13

Institutional Integrity The Lutheran Theological Seminary (LTS) has demonstrated its institutional integrity according to the requirements for official registration by the Russian Ministry of Justice. It has also obtained a license for higher theological education from the Russian Ministry of Education and Science. This was a lengthy process in order to fulfill many requirements concerning the campus facilities, student housing, library, level of teaching, demonstration of credentials for professors and so forth. The Lutheran Theological Seminary (LTS) administration oversees and audits the employed bookkeeper. According to the seminary charter, a Board of Trustees consisting of eight people appoint the rector and serve as the ruling body of the Seminary. A Scholarly Council is responsible for the organization and quality of the educational process.

The Theological Curriculum: Learning, Teaching and Research According to the ATS, Standard Three, “In a theological school, the overarching goal is the development of theological understanding, that is, aptitude for theological reflection and wisdom pertaining to a responsible life in faith. Comprehended in this overarching goal are others such as deepening spiritual awareness, growing in moral sensibility and character, gaining an intellectual grasp of the tradition of faith community, and acquirement the abilities requisite to the exercise of ministry in the community.”14 Classes are based on the core curriculum from the M.Div. program at Concordia Theological Seminary in Fort Wayne, Ind., but with significant adaptations for the local context. For convenience of scheduling the classes are laid out according to the four traditional disciplines (exegetical, dogmatic, historical and practical), however, with significant integration so that no class stands in isolation from the others. This is why instructors are intentionally assigned to teach in at least two or three departments. 13

Alexey Streltsov, “Letter from the Rector,” Aug. 31, 2000.

The program requires four years on campus and one practicum (vicarage) following the fourth year. During the first four years, the students are expected to assist the local church in the liturgy, Sunday school, youth work, etc., and during the summer recess assist at their home congregation. The global awareness and engagement is remarkable for such a young seminary. From its inception, it has had many visiting professors from America. Rector Streltsov also has been successful in including confessional Lutheran, visiting professors from Germany, Lithuania, England and Australia. All but one of the faculty members studied at Fort Wayne. Global awareness also is heightened by the presence of students from Kazakhstan, Kyrgyzstan, Ukraine, Moldova and Belarus. A shortterm study abroad program in 2007 brought six students from CTS to take a two-week intensive class with the Novosibirsk seminarians.

Library and Information Resources The library holding includes approximately 15,000 volumes. Until 2009 the seminary subscribed to roughly 50 theological journals when acquisitions ended due to budget cuts. The Lutheran Theological Seminary (LTS) plans to work with the Chemnitz Library Initiative in an effort to restore journal acquisition via electronic delivery systems. The seminary employs a part time, theologically educated librarian who is also an expert in computer systems. Library holdings have been intentionally selected to support both student course needs as well as and faculty needs for course development and other research. It also serves as a theological resource for the SELC.

Full Time Faculty • Seminary Rector Rev. Alexey Streltsov has an undergraduate degree in geophysics from Novosibirsk State University (NSU) and also an M.A. and S.T.M. from CTS. • Rev. Pavel Khramov has a Master’s Degree in Mathematics from NDU. He also has an M.A. and is nearing completion of an S.T.M. from CTS. • Rev. Alan Ludwig has an M.Div., S.T.M. and CSSL. • Rev. Andrey Lipnitsky has a Pedagogical Degree from Novosibirsk State Pedagogical Institute and a diploma from the Novosibirsk Seminary and certificate from CTS.

The Commission on Accrediting. General Institutional Standards (Pittsburg: The Association of Theological Schools, 2015), 5. 14

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Adjunct Faculty • Dr. Pavel Butakov has a M.A. from CTS and a doctorate from the Institute of Philosophy, Novosibirsk. • Additional Adjunct PhDs from the University of Novosibirsk and academic institutes in Akademgorodok are regularly scheduled to teach courses on Logics, World History, Russian Language, etc.

Student Recruitment, Admission, Services and Placement Since 1997, four classes have graduated. Current Enrollment: Five students graduated on Nov. 1, 2015. Four additional students are in the first year with a new class of six students expected to matriculate next year. Most graduates go on to ordination and service in the SELC and other Lutheran Churches (LCMS and German Lutheran Churches in Kazakhstan and Kyrgyzstan). Graduates have also included a church musician (kantor) and seminary librarian.

Institutional Resources Human Resources: The seminary is very strong in the area of human resources with an excellent indigenous faculty, staff, translators and an administrator/rector. Most students come with personal computers and are able access a number of books, papers and class recourses over the seminary WiFi. The Internet is very reliable and contains many useful resources in Russian. The main building and student housing are excellent. Married and single students are housed in off campus apartments that are owned by the seminary.

Activities beyond the Seminary Classroom Annual Theological Symposia. The seminary sponsors an annual theological symposia which usually attracts fifty plus participants: Pastors from the SELC and other Lutheran Churches in Russia (Ingria, ELKRAS) and CIS (Ukraine, Kazakhstan, Kyrgystan, Moldova, Belarus) Baltics, Germany and the United States. Bible Schools. The seminary also operates an off campus Bible School that meets in other cities and serves as both a pre-seminary for future seminarians and offers theological education for the laity (church leaders, musicians, youth workers, Sunday school teachers, etc.). The course takes two years and is then moved to another location.

Summer Seminars. The seminary faculty play a major role as lecturers at the Summer Seminars conducted by the SELC throughout Russia. Over the past 19 years, the seminars have attracted hundreds of people from Ural Mountain regions to Kamchatka and serve as evangelism among the unchurched and non-Christians, as catechesis for new Lutherans and ongoing Biblical and doctrinal study for long time members. The seminarians all assist with the programs, especially with the children and youth. Faculty Research. Faculty and staff produce many original theological articles as well as translate significant theological works into Russian. International Impact. Faculty, especially Streltsov, Ludwig and Butakov have taught courses and served as conference speakers. Professors (Ludwig and Streltsov) taught courses at Lutheran seminaries in Ukraine, Baltics, Kazakhstan, Kyrgyzstan, Ethiopia (Mekane Yesu Seminary) and at CTS. They have served as speakers at international conferences, such as the “Klaipeda Conferences” in Lithuania, Latvia and Germany and International Lutheran Council conferences in Prague, Lithuania and the United States.

Recent Developments Requests for assistance and cooperation include: + Distance learning and visiting professors from Lutheran Theological Seminary to teach courses in the Evangelical Lutheran Church in Kazakhstan (German). + Distance learning and visiting professors from Lutheran Theological Seminary to the Missouri Synod’s mission in Kazakhstan and Kyrgyzstan.

Ingria Seminary in Koltushe, Russia On March 22–23, 1999, a meeting of Lutheran seminaries in Russia, Kazakhstan and Ukraine took place at the Evangelical Lutheran Church in Russia, Ukraine, Kazakhstan and Central Asia (ELKRAS) Seminary in Novosarotovka (a suburb of St. Petersburg). The idea for the consultation originated with Dr. Hans Spalteholz, interim principal of the Missouri Synod’s People of God Seminary in Almaty, Kazakhstan. The meeting was held on the campus of the ELKRAS Seminary in Novosarotovka near St. Petersburg, Russia and included representatives from Lutheran seminaries in Almaty, Ukraine, Novosaratovka, Koltushe and Novosibirsk. When reporting on the work in Almaty, Missouri Synod missionary

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Spalteholz thanked all for coming and then added with some embarrassment that while the idea for a joint seminary consultation had originated with the People of God seminary, they were sad to announce that the seminary was now in recess. Once they suspended the practice of giving financial stipends to seminary students, all the students left the seminary. Since the consultation, St. Sophia Seminary of the Ukrainian Lutheran Church in Ternopol, Ukraine and the ELKRAS Seminary in Novosaratovka also ceased regular residential classes. The seminary of the Evangelical Lutheran Church in Kazakhstan in Astana has also been closed. This leaves only the two residential seminaries in Novosibirsk and Koltushe. The reasons for the seminary closings include the massive exodus of German Lutherans immigrating to Germany, the cooling down of initial enthusiastic openness to Western Christianity, an increase in cultural secularism and cut backs in fiscal subsidies. During the Ingrian Synod in St. Petersburg, Oct. 16–17, 2015, a meeting took place between the Novosibirsk Rector and the new Ingrian Seminary Rector at which they determined to foster closer collaboration between the two seminaries. At the meeting, the Ingrians also invited Professors Streltsov and Ludwig to teach intensive courses in Koltushe.

Conclusion Defining issues in the assessment of the Novosibirsk Seminary model include: • The curriculum should be explicitly shaped by Scriptures and the Lutheran Confessions and promote true unity with confessional Lutherans around the world. • Commitment to the residential seminary model, supplemented, however, with appropriate use of technology and distance education, particularly before and after the on campus training. • The necessity of setting high academic standards for faculty and students. • The seminary exists to serve the Church by the preparation of her pastors as pastors, not mere academicians; pastors who are evangelists, catechists, liturgists and Seelsorger[s]. • The curriculum should be shaped by ecclesial needs and concerns which in turn shape pastors as spiritual shepherds.

Major challenges facing the Novosibirsk Seminary: • The SELC is a minority church in a majority Orthodox culture. • A rising secularism in Russian society and pressure from liberalism from European Lutherans. • Persecution. • Fiscal support and long term sustainability. The Novosibirsk Seminary is not a model to be rigidly copied everywhere in the world. Each church and seminary must flesh things out in its unique context with its unique gifts, resources (or lack of gifts and resources) and problems. The Russian Project in Fort Wayne and Novosibirsk is not a completely new model for pastoral preparation. It builds on Scripture and the Lutheran Confessions. All Lutheran Seminaries build their curriculum on AC V, “The Office of the Ministry”; VII, “The Church”; XIV, “Order in the Church” and XV, “Church Usages.” In many respects the Russian Project “anticipated” the Global Seminary Initiative. This is particularly apparent in that an LCMS seminary was directly involved in the theological training of pastors and church leaders on the international level and directly involved in the establishment of a seminary overseas. The Russian Project was not a totally new model as much as an adaptation of previous practices. Bringing foreign students to study on the Fort Wayne campus was practiced under the “Forward in Remembrance” mission offering CRISP program. CTS was previously involved in the establishment of a Lutheran seminary in St. Catharine, Canada. Finally, many faculty members brought considerable overseas experience as a result of having served as missionaries overseas. What is the future of Novosibirsk in particular and seminary theological education in general the world over? The curriculum for theological education of pastors must be shaped by and include the Office of the Holy Ministry, Word and Sacrament and liturgy. Show me the daily chapel at the seminary, and I will show you what the Church will look like in the future. Where Lutheran liturgy and theological education go, there go the pastors and the Church. The Rev. Dr. Timothy C. J. Quill is professor of Pastoral Ministry and Missions and director of International Studies at Concordia Theological Seminary, Fort Wayne, Ind.

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

The single most effective way the Missouri Synod and her partners in the International Lutheran

Theological Education and the Global Seminary Initiative — A Review and Look to the Future

Council can have an impact on global Lutheranism is through theological education.

by Albert B. Collver III

Introduction and Future Trends

ducation and teaching the faith go hand connected to the understanding of the Gospel.3 Martin Kretzmann, the author of the 1965 Mission in hand with mission. It also highlights the changing face of mission today. In the past, the Affirmations for the Missouri Synod, articulated and proword “mission” evoked the idea of bringing the Gospel moted the view that salvation is more than salvation from of Jesus Christ to people who had not heard what Christ sin and death. He writes: When we limit salvation to a personal religious has done for them. In the present age, one cannot assume experience we are denying the every person is using mission in righteousness and mercy of the same sense, especially among What is perceived to God. There must be a concrete liberal Protestant churches, where be the goal and purpose deliverance from whatever mission could be in some cases of the Church will shape bondage dehumanizes mankind simply the proclamation of a good the understanding of the today. This is why the proclaimer news for a person’s life situation. In many Western churches, mission Gospel, guide the mission of salvation must always be on the is “development aid, peace service of the Church and decide side of the deprived … he must be sensitive to their plight and or justice and reconciliation the purpose of theological join in the struggle against bad as their contribution towards education. conditions and forms of injustice human betterment.”1 The study of everywhere.4 missiology has become “converted The noted missiologist David Bosch identified a into comparative theology, ecumenical studies, Third 2 World theology or world Christianity.” What is perceived withdrawal of traditional mission activities and the to be the goal and purpose of the Church will shape the adoption of projects that could be undertaken by secuunderstanding of the Gospel, guide the mission of the lar organizations by Western churches.5 For example, the Church and decide the purpose of theological education. Evangelical Lutheran Church of America defines mission For instance, if the Church is to promote justice and reconciliation to the world, the Gospel becomes the proclamation of justice for all people groups, the mission then executes programs to bring justice and theological 3 Martin L. Kretzmann, “That Word Mission,” Currents in Theology and education trains people to proclaim justice and to Mission 2:3 (1975):126. “How a person answers these basic questions, carry out programs that promote it. The Church is the or more particularly, how a person applies the answers in a given time place in history, has a critical bearing on the What and the How of place where people gather to hear this message. This is, and his mission at that time and at that place.” in fact, what mission has become for many mainline, 4 Ibid., 131. liberal Protestant churches. The goal of mission is closely 5 David J. Bosch, Transforming Mission: Paradigm Shifts in Theology of 1

Kenneth Cracknell, “Theological Education in Missionary Perspective: A Response from Britain to David J Bosch,” Missiology 10:2 (April 1982): 229. 2

Ibid.

Mission, 20th Anniversary Edition, American Society of Missiology, (Orbis Books, Kindle Edition, 2009.) Kindle location: 586. “In some circles this has led to an almost complete paralysis and total withdrawal from any activity traditionally associated with mission, in whatever form. Others are plunging themselves into projects which might just as well — and more efficiently — be undertaken by secular agencies.”

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

as “reconciliation”6 through “accompaniment.”7 This “rec- and theological education. Mission seeks to propagate the onciliation” does not mention the “forgiveness” of sins, Gospel and the Sacraments to form a church, while theorather “reconciliation” puts us in a relationship with one logical education then prepares people to proclaim the another so that we do not exploit or hurt, and it reconciles Gospel and to administer the Sacraments. Much of the us with the earth, so that we do not waste or abuse.8 The discussion regarding various mission models or models global mission work of churches like the ELCA focuses of theological education flows not so much about techon social justice, rights and the environment. Other niques or science or how to improve them, but rather mainline church bodies such as the United Methodists from a confession based upon different understandings of and Presbyterian Church USA operate programs simi- Church, Gospel and the Sacraments. lar to the ELCS’s focus on social justice. This fits David The purpose here is not to evaluate various methBosch’s observation that the “mission work” of many ods of mission or theological education but to simply Western churches could be carried out by secular organi- point out that the confession of the Church, Gospel and zations. There is a close connection between the church, the Sacraments has a profound effect upon the shape of the Gospel, mission and theological education, as they all mission and of theological education, as mission is the inform the other in a hermeneutical circle. execution or carrying out of the confession and theologFor confessional Lutherans, the Church is confessed in ical education is the propagation of the confession and Augustana VII, “The Church is the congregation of saints, the preparation for mission. Notice that this approach in which the Gospel is rightly broadens “mission” to include taught and the Sacraments are the activities necessary to plant 9 rightly administered.” Thus, the a church, as well as sustain a Mission seeks to Church is where the Holy Spirit church. The dichotomy between propagate the Gospel and gathers the saints around the preserving believers in reguthe Sacraments to form a preaching of the Gospel and the lar Sunday worship and the church, while theological administration of the Sacraments. conversion of unbelievers and education then prepares Article V of the Augsburg the planting of churches through Confession describes the preachmission is not helpful, as both people to proclaim the ing of the Gospel, while Articles Gospel and to administer the activities are two sides of the same IX, X and XI of the Augustana coin — the delivery of the Gospel Sacraments. describe the Sacraments of and forgiveness to people who Baptism, the Lord’s Supper and need to receive these gifts. This is Absolution, where forgiveness is bestowed to the saints not to deny differences in how these tasks are approached, gathered in church. This confession of what the Church, nor of the differences in work (at least for a time) between the Gospel and the Sacraments are will shape mission a missionary/church planter and a pastor. Nevertheless, there is an interconnectedness between the vocations, a 6 “Accompaniment,” in 2013 ELCA Glocal Mission Gathering (Chicago, great similarity and a convergence rather than a diverIll.: Evangelical Lutheran Church of America, 2013), 3. “From the gence in tasks. gospel and the stories of our faith, we understand that God’s mission is In one sense, the difference in tasks between a misreconciliation.” 7 Ibid., 6. “Accompaniment helps us see the asymmetries of power sionary/church planter and a pastor is related to the life in relationships. Because these asymmetries, just like the creation of cycle of a particular church body and/or congregation. boundaries and categories, seem natural to us, often we do not see them This has been noted in discussions about striving toward or think about them. Through accompaniment relationships we learn to see and think about asymmetries in order to live out Christ’s reconciling a responsible Lutheran church.10 Bishop Paul Fynn of mission, the reconciliation that has lifted up the lowly, and has broken the Evangelical Lutheran Church of Ghana (ELCG) down the walls between people.” 8 Ibid., 3. “Jesus came to reconcile us with God. God meets us in our describes the role of the missionary as “building scafbrokenness, and restores our relationship with God and with one folding” around the building as it is constructed. As another. God desires our reconciliation with one another, so that we no the building is constructed the scaffolding is removed, longer exploit or hurt; and our reconciliation with the earth, so that we no longer abuse or waste.” 9

The Lutheran Church—Missouri Synod, Concordia Triglotta — English: The Symbolical Books of the Evangelical Lutheran Church, electronic ed. (Milwaukee: Northwestern Publishing House, 1996), 47.

Albert B. Collver, “Ecclesiology, Mission and Partner Relations: What It Means That Lutheran Mission Plants Lutheran Churches,” Journal of Lutheran Mission 1:1 (March 2014):20–27.

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

but there may be parts of the building that take longer Borthwick, senior consultant for Development Associates to construct. There are even times when the building International and teacher in missions at Gordon College needs to be reconstructed and scaffolding is put back in Wenham, Massachusetts, notes, “One of the greatup to assist in the reconstruction. In Bishop Fynn’s anal- est areas in which Majority World leaders are asking for ogy, the missionaries are there to assist in the building North American involvement is in the area of training and of the church. Thus, when a missionary comes to a place education. Our libraries, seminaries, training institutions, where Christianity is not established or where there is no books and trained faculty are viewed as a tremendous Lutheran church, he proclaims the Gospel, establishes a resource to the Majority World Church … Here’s where congregation and administers the Sacraments. The mis- I’ve observed where we can contribute most to the global sionary lays the foundation and the cornerstone, which is church: Theological and biblical depth: the seminarChrist. The Scriptures and the Confessions are given to ies, theologians, biblical scholarship is unmatched.”12 As the newly formed church. In this phase, the missionary is a result of these requests from the churches with whom primarily responsible for all the activities of the church. the Missouri Synod is in altar and pulpit fellowship and However, after a period of time, men are raised up and the scores of non-partner Lutheran churches around trained to carry out the task of the world, the need for scholarproclaiming the Gospel and adminThe model of theological ships to allow foreign students istering the Sacraments. Eventually, to attend Western seminaries to education brought to the a new church body is formed and receive advanced degrees, for the mission field frequently is it carries out most of the activstrengthening of indigenous semities necessary to propagate the inaries towards accreditation or not based, in part or in its Lutheran confession and the church certification, for continuing educaentirety, upon the desires from generation to generation. tion for existing pastors in the form of the partner but is However, one of the last areas that a of seminars and workshops and driven by the discussions church body takes upon itself as its for the sending of both short-term and debates regarding own responsibility to carry out is in and long-term theological educathe area of theological education, or tors is extremely high. It should be theological education in the church body develops a greater noted that here theological educathe sending country. emphasis on theological education tion means the propagation of the and the “scaffolding” returns to Christian faith as expressed in the assist with that task. Lutheran confessions, so that men will be equipped to As a result of this natural cycle in the development proclaim the Gospel and administer the Sacraments, and of churches, the most frequent request the Missouri others will be trained to support the work of establishSynod receives from partner and non-partner churches ing and preserving the church in a given place (in other is for assistance in theological education.11 Paul words to carry out the mission).

Part of the Answer to This Need 11

Established Lutheran churches outside of the United States typically do not request “foreign missionaries” to assist in preaching, teaching and administering the sacrament in the local congregation or parish. These church bodies typically request assistance in theological education, that is, primarily training indigenous, local pastors, in help administrating large scale projects and humanitarian aid. The requests are mostly for supportive personal who might assist that church body in strengthening their own mission efforts. This sort of work involves a significant amount of church relations and theological education, rather than mission work in the sense of proclaiming the Gospel to people who have never heard it before. The people who are proclaiming the Gospel to a people who have never heard it before typically are the indigenous pastors who received training from the West and not the Westerners themselves. This is a change from the 19th century and early 20th century. Because of the presence of Lutheran churches in more than 80 countries, the opportunities to do mission work in the sense of proclaiming the Gospel directly apart from an existing church are less than they were a century ago.

The Global Seminary Initiative (GSI) is a part of the answer to the requests from partner and non-partner churches for theological education. Although the Global Seminary Initiative originated over the past five years, components and ideas of it were built upon previous programs and good missiological practice, which is to establish a seminary or a place of training for future pastors as soon as the mission work begins. Those who founded the Missouri Synod established a seminary (Perry County and Saint Paul Borthwick, Western Christians in Global Mission: What’s the Role of the North American Church? (Downers Grove: IVP Books, 2012), 67–68. 12

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

Louis) and appropriated another (Löhe’s seminary in Augsburg Confession). This provides the overall shape, Fort Wayne) even before founding a Synod. When the and the views about Church and Ministry shape how Missouri Synod began doing international mission work, the practical disciplines are taught. This stands to reason the establishment of a seminary quickly followed so that since the goal of seminary education is to train pastors. indigenous pastors could be trained. Arguably, the stron- Therefore, the answer to what is a pastor will shape the gest partners of the Missouri Synod are those who had theological education. seminaries grounded in the traditional, residential model, Lutheran theological education should begin with established early on in the work. The weakest partners of the scriptural and confessional view of the Office of the the Missouri Synod are those who had no seminary estab- Ministry and of the Church. Supplementary classes should lished or alternative models such as TEE, non-residential, be designed to help the pastors carry out their office for a part time, leadership formation, et al, in place of a more given context and location without a fundamental redefitraditional seminary model. Unsurprisingly, both the nition of the way the Scriptures and Confessions describe partners and non-partners of the Missouri Synod desire the Ministry and the Church. Alterations in the model of the establishment of a more traditional, that is, residential theological education happen due to different theological seminary model that can be accredited in their region of perspectives, traditions and cultural shifts. For instance, in the world. North America during the 1960s, The model of theological edutheological education shifted The desire for an increased cation brought to the mission field towards a “professional model.”14 frequently is not based, in part or The move towards a professional Lutheran identity has only in its entirety, upon the desires of model of theological education in become more desired as the the partner but is driven by the large part had to do with making Western Lutheran churches discussions and debates regardtheological education “relevant”15 depart from traditional views ing theological education in the for the day. The professional on sexuality and ethics. sending country. A challenge with model of theological education theological education is whether led to accreditation of seminaries. or not it produces the sorts of pasThis is important to keep in mind, tors the church wants or the sorts of pastors the church considering the fact that many of the seminaries in Africa needs.13 The way that the sending church (in this case the desire accreditation today. With the decline of mainline Missouri Synod) discusses this question at home affects Protestantism in North America, there are pressures to what is exported to the mission field. This question is shift or adjust the model for theological education to fit important because it relates to the model of theological the new cultural trends. Another factor that influences the education adopted. Church leaders and bureaucrats often model for Lutheran theological education is the imitation approach this question pragmatically. Where pastors are of trends started by other traditions that have a different needed quickly due to a shortage many argue to change theological view of the Church and Ministry. The primary the model from a traditional residential model to another presuppositions that shape theological education revolve model that is less intensive, less academic and arguably around the confession and definition of the Church and less expensive. Theological presuppositions frequently Ministry; everything else follows from the answer to the affect the shape of theological education. For example, question, “What kind of a pastor do you want?” a pietistic theology that has a lower view of the office of the ministry will design theological education differently than a theology that has a high view of the office of the 14 Glenn T. Miller, Piety and Plurality: Theological Education since (Eugene: Wipf & Stock Publishers, 2014), 40. “The common ministry. Ultimately, the shape of theological education is 1960 understanding of theological education in the 1960s was that the determined by the views held about what is the Church seminaries were graduate professional schools.” and what is the Ministry (Articles VII and V of the 15 Miller, 77. “Like other overused catchphrases, relevance had more Andrew Wingate, Does Theological Education Make a Difference? (Geneva: World Council of Churches, 1999), 76. “The crucial question remains perhaps whether seminaries give the church the pastors they want or the pastors they need.” 13

a suggestive than a precise or analytic meaning. On the one hand, it referred to the need for a theological approach to the questions of the day, particularly the civil rights movement, the Vietnam War, and the urban crisis. Despite church and National Council resolutions on those issues, the churches, especially on the congregational level, seemed isolated from what was happening around them.”

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

Charles van Engen, in “Shifting Paradigms in Ministry Formation,”16 outlines five paradigms for theological education that he identifies as being used prior to 1960. He then identifies a sixth paradigm to carry theological education into the 21st century. The first paradigm he mentions is the “Apprenticeship” model. Van Engen calls this the “oldest paradigm of ministry involving a personal relationship between a teacher and one or more apprentices.”17 He finds several examples of this in both the Old and New Testaments, such as Moses with Joshua and Gamaleil with Saul. He claims this was the model of theological education for several hundred years after Christ’s ascension into heaven. Charles van Engen also identifies the apprenticeship model as the foundation of discipleship evangelism, certain megachurch models as well as a “common characteristic of the megachurches.”18 Next, van Engen identifies the “Monastic Discipline”19 model as the primary theological education paradigm after Constantine. The Constantine point is where Alan Hirsch believes the Church went astray from what he calls, “the Apostolic genius,” which recognized that the ministry of the Church consisted of apostles, prophets, evangelists, teachers and shepherds (APEST).20 The only reason to mention this point here is to provide an example of how the concept of the “ministry” affects the shape of theological education. For Hirsch, residential seminary education leads to a “pastor-teacher” form of ministry, which represents, in Hirsch’s opinion, a deficiency in the full APEST ministry as expressed in Ephesians 4.21 Van Engen, in

“Shifting Paradigms,” states that the “Monastic Discipline” paradigm of theological education has a “general tendency toward isolation, this paradigm has sometimes tended to be institutionally encapsulated by the powers of the church, and restrictive in the scope of the leaders it has formed, since conformity to the community has been so strong.”22 In this way, van Engen’s view is similar to Hirsch’s in that “seminary” education leads to institutionalism. Closely connected or emerging from the “Monastic Discipline” paradigm of theological education is the “Knowledge-Based Formation (the University)” paradigm. Although van Engen separates this from the “Monastic Discipline” paradigm, in the history of the church the two were closely connected and entwined up until the time of the Reformation. Van Engen sees the “Knowledge-Based Formation” paradigm as emphasizing knowledge, that is, the study of Greek, Latin and philosophy as a qualification for the ministry. He also sees this paradigm as causing a breach between theological education and the church because learning occurred in the classroom instead of the sanctuary.23 Once again van Engen’s view of the problem of seminary education is similar to Hirsch’s. For Van Engen, the “KnowledgeBased (University)” paradigm becomes the “Seminaries” paradigm (his fourth paradigm). The final paradigm van Engen identifies is the “Professional Preparation” paradigm, where seminaries provided the professional certification for people to enter into denominational ministry.24 This view was mentioned above in Glen T. Miller’s

Charles van Engen, “Shifting Paradigms in Ministry Formation,” in Mission on the Way: Issues in Mission Theology (Grand Rapids: Baker Books, 1996), 240–252. 17

Ibid., Kindle location: 2632.

Ibid., Kindle location: 2635.

Ibid., Kindle location: 2640.

Alan Hirsch, Tim Catchim and Mike Bren. The Permanent Revolution: Apostolic Imagination and Practice for the 21st Century Church. (San Francisco: Jossey-Bass, 2012). Hirsch writes, “Christendom church has been run largely shepherd-teacher model, and because it has had a privileged position in society, it has been inclined to dispense with the more missional or evangelistic ministry types (apostle, prophet, and evangelist). These inherited forms of the church are not equipped for the missional challenge because they refuse to recalibrate their ministry along the lines suggested in Ephesians 4.” (Kindle location: 1024) 20

Ibid., Kindle location: 6505. “The denominational seminary is a classic case in point. If one organization is set apart to handle all the ideas and leadership training, then the local church no longer believes it has to do the hard work of these itself. As a result, it becomes lazy and dependent on the external organization. If we were not careful, creating an external training and licensing bodies can be a death knell to a movement and cultivate a propensity toward institutionalism.”

Charles E. Van Engen, Mission on the Way, Kindle Locations 26482650. 23

Ibid., Kindle Locations: 2653–2657. “As this paradigm developed over the centuries, it shaped theological education in a number of ways. First, ministry formation became predominantly knowledge-based. Learning to read, recite, and interact with the Greek and Latin thinkers became an early test of formation in ministry. Second, the structure of theological education became subdivided into all the smaller parts that are maintained to this day: history of thought, languages, biblical studies, theology, ethics, homiletics. Third, this paradigm began the breach between so-called theological education and the church; learning was to occur in the classroom, not in the sanctuary. Fourth, this paradigm gave rise to the search for academic excellence by individuals in theological education; in some ways this development was in opposition to the indoctrination, obedience, and corporate participation of the monastic movement.” 24

Ibid., Kindle Locations: 2671-2674. “After the beginning of the twentieth century, denominations became less and less networks of congregations and more like corporations, with the congregations functioning as branch offices, so to speak. By midcentury, the seminaries had become predominantly centers for denominational induction, training stations in skills for particular programs in the church (e.g., liturgical renewal and counseling), and professional finishing schools that were gateways to jobs in the churches.”

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

Piety and Plurality: Theological Education Since 1960. Having outlined the five paradigms of theological education (“Apprentice,” “Monastic Discipline,” “Knowledge-Based (University),” “Seminaries” and “Professional Preparation”), van Engen unveils the new paradigm for the 21st century, “In-Ministry Formation.” Van Engen patterns “In-Ministry Formation” after Theological Education by Extension (TEE) which was developed by the Presbyterians in Guatemala during the 1960s. Van Engen states the goal or purpose of “In-Ministry Formation”: “The purpose of the in-ministry paradigm is to form leaders who can lead the church. The focus is on leadership, not ordination, function, profession, legitimation or any other of a host of issues that sometimes cloud our perspectives of theological education.”25 Notice the focus becomes “leadership” and does not stress ordination. For van Engen, the goal of theological education is to develop leadership. He states that education or position or function should not determine who is a minister. He writes, “In fact, we are in a deep leadership crisis in North America, and position or function can no longer be equated with leadership.”26 Notice that what is desired determines the shape of theological education. Also, the quote above states that there is a “leadership crisis” in North America. No doubt “leadership” skills are helpful to the pastoral ministry, yet it should be noted that 1 Timothy 3 does not list “leadership” as a qualification for the pastoral ministry. The challenges, needs and desires of North America (or Europe) often shape worldwide theological education because it is what the churches of the Global North export, whether or not such a form or shape for theological education is desired by churches in Africa, Asia or Latin America. The Missouri Synod over the past several decades has been affected by the various discussions about theological education both on the mission field and at the seminary level. However, these discussions often fail to note that the discussions within other denominations often reflect a different confession, definition and concept of both the ministry and the church (Augustana V and VII). Additionally, some (but not every) change in the model can affect or alter the confession of the church and ministry. When conducting theological education overseas, it is important to listen to the needs and desires of the overseas partner, and not simply to impose or export the latest

discussions about theological education paradigms upon the partner. The Global Seminary Initiative builds upon two previous programs used by the Missouri Synod: CRISP and the Russia Project. In the late 1990s and early 2000s, the Missouri Synod operated a program called CRISP (Committee Responsible for International Scholarship Programs). This program had the goal of providing scholarships for international students to attend the two Missouri Synod seminaries. The mission of CRISP was to assist “international church bodies that have a working relationship with The Lutheran Church—Missouri Synod by giving their teaching and ministry staff the opportunity to enhance their knowledge and skills.”27 CRISP sought to provide advanced theological education at a Missouri Synod institution or at an approved institution overseas, specialized academic study to promote Christian education and to enhance education skills, exposure and experience in the life of the church, to conduct programs “by LCMS theological professors and other qualified educators that offer continuing education classes, special teaching assignments, etc., in churches with whom we have a working relationship.”28 CRISP was funded by an endowment, which since the global financial crisis of 2007-2008,29 has not generated enough funds to be able to fulfill its stated goal. The other model for the Global Seminary Initiative was the Russia Project based out of Concordia Theological Seminary (CTS) in Fort Wayne. With a grant from the Marvin Schwann Foundation, CTS was requested to establish a three pronged project that would train Russian speaking pastors and eventually indigenous professors on the CTS campus to replace those eliminated by the Communists in that nations of the former Soviet Union. Second, the Project would assist with the establishment of an ethnic Russian seminary in Siberia to train pastors and laity in Russia itself and to assist and support evangelism, catechetical seminars and theological conferences. After 20 years of the Russia Project, the Lutheran Theological Seminary in Novosibirsk, Russia, has become a hub for Russian speakers reaching from Ingria, Russia, to Kazakhstan.

CRISP Policies (St. Louis: The Lutheran Church—Missouri Synod, 2001), 1. 27 28

Ibid., Kindle locations: 2715–2717.

Ibid., Kindle Location: 2719.

Ibid.

“Financial Crisis of 2007–08.” Wikipedia, 2015. https://en.wikipedia. org/wiki/Financial_crisis_of_2007–08. 29

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

The final piece that led to the creation of the Global Seminary Initiative was an idea proposed by President Matthew C. Harrison in an essay called “Rock the Lutheran World.”30 In this piece, Harrison proposed a scholarship fund to: enable 100 international students per year on each of the two LCMS campuses (at about $20,000 a student). One of our seminary presidents was speaking with an ELCA seminary president recently, who complained, “The ELCA provides only 15% of our funding.” Imagine the shame in our man having to admit that the LCMS provides next to nothing for our seminaries! This is an immediate way to increase the number of students at our schools, increase the numbers of faithful Lutheran missionaries and theologians around the world, and to introduce the deaconess ministry as the option for the service of women in confessional Lutheran Churches around the world.31 The vision to impact world Lutheranism by providing theological education was another major component of the Global Seminary Initiative. The Global Seminary Initiative has sought to combine the best qualities of CRISP and the Russia Project, connected with the vision from President Harrison to impact the world through global theological education. The Global Seminary Initiative provides scholarships for future church leaders and educators to attend the seminaries of the Missouri Synod. This enriches the student who comes to the Missouri Synod’s seminary, the seminary community and the student’s church body. A mutual learning takes place. The advanced training provided at Missouri Synod seminaries becomes an investment for the partner church, which in the future will reduce need and dependency on the Missouri Synod. The result is an increased local capacity to address theological matters on their own. The Global Seminary Initiative also provides scholarships to regional seminaries or other institutions that can provide the first primary degree. Not only is this less expensive than sending a person to the United States for study, but it increases the capacity of the regional educational institution. The Global Seminary Initiative also provides funding to send professors from Missouri Synod 30

Matthew C. Harrison. “It’s Time to Rock the Lutheran World — Harrison.” Mercy Journeys, 2010. http://mercyjourney.blogspot. com/2010/03/its-time-to-rock-lutheran-world.html. 31

Ibid.

and partner institutions, as well as other qualified pastors, to teach overseas as needed and as requested by the partner. Finally, the Global Seminary Initiative provides funding for, and in some cases organizes, conferences and seminars to provide continuing theological education for pastors and church leaders. A less primary activity of the Global Seminary Initiative is to provide materials needed for theological education such as books, journals or translations of theological works through the Chemnitz Library Initiative. Using the tactics described above, the Global Seminary Initiative combines the best features of CRISP and the Russia Project to have an impact on global Lutheranism. The Global Seminary Initiative also has helped bring to the fore the concerns of the Missouri Synod’s partners. The partner churches and non-partner churches with whom the Missouri Synod have agreements request theological education more than anything else. The desire for an increased Lutheran identity has only become more desired as the Western Lutheran churches depart from traditional views on sexuality and ethics. Church bodies frequently ask both the Missouri Synod and, increasingly, International Lutheran Council churches what it means to accept the Lutheran Confessions or what it means to be Lutheran. These church bodies are seeking others who believe that the Holy Scriptures are the Word of God. Church leaders who have been trained in Missouri Synod schools through CRISP, the Russia Project or the Global Seminary Initiative frequently are the people having an impact in their own church body and in some cases in church bodies near them. Another positive effect of the Global Seminary Initiative is how it involves the Missouri Synod’s seminaries in global theological education in a coordinated and strategic way that impacts global Lutheranism.

Conclusion The single most effective way the Missouri Synod and her partners in the International Lutheran Council can have an impact on global Lutheranism is through theological education. The Lutheran confession, particularly regarding the nature of the Church and role of the ministry, is propagated through teaching (theological education). This in turn increases Lutheran identity. Theological education increases the capacity of the partner. As theological acumen is increased, the capacity of the partner to respond to local theological challenges is increased. Additionally, those partners who have capacity in the area

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of theological education are able to assist other church bodies in the region. The benefit of theological education is mutual. Those providing theological education are enriched as is the recipient. The perspectives students from other church bodies bring to Missouri Synod seminaries help both the students and professors gain insights that would not be possible without that interaction. Of course, more intentional activities could be taken to enhance this effect. The Global Seminary Initiative’s support for regional seminaries again increases local capacity and impacts the entire region in a powerful way. Finally, the sending of short term professors and sponsoring of continuing education conferences and seminars provides an important short term impact on global Lutheranism. Such activities for maximum effectiveness need to be followed up by longer term and other intentional activities. In summary, the Global Seminary Initiative provides an important and powerful way to impact global Lutheranism, while increasing local capacity and strengthening partnerships. The Rev. Dr. Albert B. Collver III is LCMS director of Church Relations and assistant to President Matthew C. Harrison.

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

The Rev. Dr. Lawrence Rast reminds us that the Church must

Response to Dr. Albert Collver

recommit itself to the highest level of theological articulation.

LCMS Mission Summit, Nov. 19, 2015 by Lawrence R. Rast, Jr.

Introduction countries in the world will be found in the global south. It is important that we have clergymen and ministers At the same time, Jenkins alerts Western Christians to the who are mighty in the defense of the Word of God fact that the kind of Christianity emerging in the global and in the maintenance of its purity, especially in South will challenge certain assumptions and deeply held these recent times when confusion and misfortune doctrines of the Western Church. For him church docappear to increase daily. ... Hence, we sound this trine is a dynamically developing reality — not in some solemn warning to our dear son and his loved ones. Hegelian, dialectical sense, but in a human, sociological Their father kindly but most emphatically directs sense. In other words, for Jenkins every expression of that they uphold the institution of higher learning Christian doctrine is located in and subject to cultural at Wittenberg, regardless of its cost or the energy and social influences found in the particular context in required.1 which the doctrine is applied. We’ll come back to that later. This means, very simply, that docThe church is changing — We believe that there is trinal change is not only likely, it and that includes Lutheranism the faith — the fides quae, is inevitable.2 generally and The Lutheran This is where the challenge Church—Missouri Synod spethe faith once delivered — and the opportunity — for cifically. No surprises there. to the saints, sola gratia, confessional Lutherans comes in. The Church always experiences sola fide, sola scriptura, solus We believe that there is the faith change, though sometimes the Christus. — the fides quae, the faith once change is more dramatic than delivered to the saints, sola gratia, others. One area of change for the American church is the sola fide, sola scriptura, solus Christus. The Scriptures impact of globalization. Dr. Collver’s paper marvelously teach this one, true, catholic and apostolic faith — and as shows (1) the hermeneutical circle that is church and such, this faith is as true and unchanging as the God who pastoral formation; (2) the manner in which our global revealed it in the Scriptures. The faith does not change. At partners can help us in capturing a vision for the future of the same time, we all know that the Church today exists in rapidly changing circumstances. The theological/religious pastoral formation domestically and internationally. The increasingly global character of human life con- questions of the post-Constantinian age in which we find fronts the Church with the waning dominance of Europe ourselves are framed differently than those of Luther in and the West to a growing importance of China (at least the sixteenth century; just as the questions Luther framed economically), coupled with the emergence of the global differed from those of Augustine. Yet at the same time South. Philip Jenkins’ enormously influential study, The we strive — as did Augustine, Luther and all the faithful Next Christendom, argues that it is in the global south over the ages — to apply the unchanging message of the that Christianity is growing most rapidly and that in the Gospel to these differently framed questions. next 50 to 100 years, a number of the most “Christian” Philip Jenkins, The Next Christendom: The Coming of Global Christianity (New York: Oxford, 2002). 2 1

Schwiebert, 27 [emphasis added].

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Lutheran commitment to handing down the fides confession of the Lutheran tradition, and in the Lutheran quae demanded — absolutely required — that its clergy Symbols that make up the Book of Concord 1580, because be intellectually capable, academically trained and artic- these Lutheran Confessions are a faithful exposition of ulately able. Historically, Lutherans have placed a high the doctrine of the Scriptures. priority on the intellectual attainment of understanding Hopefully there are no surprises is such statements the faith — yet it should be noted that this deep under- — at least among this audience. But saying this is what standing of the faith always was seen ultimately in the we believe and what we are is different from doing it. service of teaching the faithful and reaching the lost While Wittenberg was the obvious center of the Lutheran through the clearest possible proclamation of the Gospel. educational enterprise in the first century of German And so Lutheran pastors have been theologically formed Lutheranism, without Frederick the Wise (d. 1525), from the beginning in universities and seminaries. At John the Steadfast (d.1532) and, perhaps especially, the same time, however, the settings and circumstances John Frederick (d. 1554) — all electors of Saxony — it is in which Lutherans have found themselves have indeed unlikely that the Lutheran Reformation would have succhallenged assumptions about the extent — the duration ceeded as it did.4 Indeed, as John the Steadfast lay dying, and character — of pastoral formation — a conversa- he charged his son John Frederick to maintain the education that is going on even today. But I would submit it tional work begun at Wittenberg.5 is a conversation that we need to engage more intentionally, straIt is important that we have Historically, Lutherans tegically and collegially. And by clergymen and ministers who collegially, I mean two things speare mighty in the defense of have placed a high cifically: (1) that we do so within the Word of God and in the priority on the intellectual our own Synod’s context; and (2) attainment of understanding maintenance of its purity, perhaps more importantly, that especially in these recent the faith — yet it should we engage our international coltimes when confusion and be noted that this deep leagues actually as colleagues. misfortune appear to increase This latter is something that the daily.... Hence, we sound this understanding of the faith Global Seminary Initiative (GSI) always was seen ultimately in solemn warning to our dear son has begun to help us to do. and his loved ones. Their father the service of teaching the kindly but most emphatically I. Lutheran Identity and the faithful and reaching the lost directs that they uphold the Lutheran University through the clearest possible institution of higher learning at Lutheranism is an intellectuWittenberg, regardless of its cost proclamation of the Gospel. ally demanding confession.3 In a or the energy required. way this is not at all historically surprising. Luther, after all, was a professor, in addition Hear those words again: “regardless of the cost or the to being a pastor. And he was deeply committed to the energy required.” This is a remarkable statement in that Church’s historic, catholic, biblical confession. Lutheran it underscores the centrality of education for the success identity is closely bound up with careful theological expo- of the Lutheran endeavor — delivered as the elector lay sition of the fides quae — the faith once delivered to the dying it shows how near this was to his mind — and his saints. To put it a bit differently, the confession of the bib- heart. The prince knew that without well-formed, articulical witness — the fides quae — is the doctrinal content late pastors, the Reformation would struggle to survive. of in the Augsburg Confession (1530) as the foundational That remains true today. 3

Affirmation of the Holy Trinity — one divine essence in three persons — confession of the two natures in Christ — two natures in one person, undivided and unconfused, the justification of the sinner, the sacramental presence of Christ, the communication idiomatum, the genus maiestaticum, etc., all assume/all demand a high level of intellectual commitment and capacity on the part of one who confesses the faith fully.

The drafting of an educational method and a set of pedagogical assumptions fell, in the end, to Philip Melanchthon. In 1533 he drafted the Statutes, which 4

Note on Frederick biography.

Schwiebert, 27 [emphasis added].

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outlined how the university would operate and what The Scripture is clear on the requirements for pastoral formation of students involved. First and foremost, candidates; the question for us has at least two aspects: (1) Melanchthon pointed to the Augsburg Confession what does this mean for us in our context(s); and (2) how because it confessed “the true and perpetual teaching of do we do this? the Catholic Church.” In short, “Wittenberg’s theology III. Context would not be new, but Apostolic.”6 What was important was the Church’s confession of Several years ago now, Daniel Aleshire, executive directhe Gospel, which Lutherans were convinced that Luther tor of the Association of Theological Schools, peered into had recovered through his reading of the Scripture and the uncertain future of theological education and offered that had been rightly confessed in the Augustana. Pastoral these thoughts on where theological schools might be in formation was a process of shaping a man in the Church’s twenty-five years or so. First, he offered three dominant confession so that he might preach the Scripture in its external pressures that he believes will shape the experience of theological schools. I’ll offer them in bullet form truth and purity. This kind of intense pastoral formation took time and with little comment. 1. The changing social status of religion in American culmoney. We’ve seen how John the ture. “The culture-shaping power Steadfast made provision for this. of religion has weakened and conAssumptions regarding the time Lutheranism is an tinues to dissipate — not because that this took were embedded intellectually demanding the seminaries are employing or within the process of higher edueducating less talented people, but confession. cation itself. because the broader culture has II. T he Substantive Issue — reassigned religion from a social When Is a Man “Apt to Teach”? role of culture shaper to one that is more personal and The biblical requirements for the candidate for the Office private.” of the Ministry are well known to us all. 2. A demographic shift. “By 2040 the American popula“The saying is trustworthy: If anyone aspires to the tion will have completed a fundamental shift that began office of overseer, he desires a noble task. Therefore in the late nineteenth century: this nation of immigrants an overseer must be above reproach, the husband of largely from Europe and the British Isles will be become a one wife, sober-minded, self-controlled, respectable, nation in which ‘white’ will be the racial minority.” hospitable, able to teach, not a drunkard, not violent 3. The shifting character of Protestantism. “If the curbut gentle, not quarrelsome, not a lover of money” (1 rent mainline trends continue for the next two decades, Tim. 3:1–3). a significant number of congregations will close, and a “You then, my child, be strengthened by the grace considerably larger number will have joined the ranks of that is in Christ Jesus, and what you have heard those that used to be able to support a full-time pastor but from me in the presence of many witnesses entrust are no longer able to do so. The enrollments of mainline to faithful men who will be able to teach others also. Protestant theological schools will be influenced by the Share in suffering as a good soldier of Christ Jesus” (2 number of positions available for graduates. Enrollments Tim. 2:1–3). in evangelical Protestant schools are not as closely related “The Lord’s servant must not be quarrelsome but to pastoral positions because evangelicals tend to be more kind to everyone, able to teach, patiently enduring free-market and networked in their structures.” evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading Second, he expounded on the characteristics of theoto a knowledge of the truth, and they may come logical schools. I’ve included five here. to their senses and escape from the snare of the 1. Multiracial and multiethnic. “The majority of the devil, after being captured by him to do his will” student bodies of most seminaries will comprise racial/ (2 Tim. 2:22–26). ethnic students.” 6

Ibid, 29.

2. A changed community of theological schools. “New schools will reflect the growing edges of American

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

religion, as they always have, while schools that close will most typically be related to religious movements that have declined or lost their unique identity.”

that brings more people to campus for shorter periods of time, blends learning that is both web and classroom based, provides classroom instruction simultaneously in 3. Educational diversity. “Theological education prac- multiple locations, and utilizes contexts of ministry for tices will be more diverse in almost every way. Schools more educational purposes. All of these, of course, already will have to decide what practices they will engage, dis- exist, but they exist for some schools and as exceptions to cern why they choose the practices they do, and assess the norm. In another twenty-two years, they will likely be the impact on mission and service that is inherent in their the normative pattern. On this last point, it is striking that just last week, the choices. Seminaries will be much more different from one another than they are now. Even within one degree pro- Religious News Service published an article that outlined 8 gram, such as the MDiv, there will be greater educational the sale of the historic campus of Andover Newton A couple of paragraphs from that article: variability.”7 And over Newton’s move is likely a harbinger of 4. Continuation of current patterns of institutional supwhat lies ahead for about 80 percent of America’s 100 port. “Future financial realities will resemble and amplify mainline seminaries, according the current financial status of to Daniel Aleshire, executive schools. The dominant patterns of director of the Association of The prince knew that funding will be either endowment Theological Schools. Built more without well-formed, or current gifts from a committhan a century ago, they’ve articulate pastors, the ted constituency. Denominational relied primarily on residential Reformation would struggle support, except for Roman education models that are Catholic schools and a handful to survive. That remains fast becoming unsustainably of Protestant schools, will be gone expensive and ill-suited to true today. for all practical purposes. Schools current needs. will have expanded missions and “Andover Newton is a canary programs in an effort to broaden their bases of support, in the mineshaft on the issue of, ‘what is the future of but individuals will continue to be the primary source of mainline institutions?’” Aleshire said. “You’re going institutional support. to see some mainline schools seek to affiliate with 5. Different facilities. “The facilities for most Protestant other larger institutions. And the primary reason for schools will be built or modified to sustain program more that is the reduction of their indirect costs.” than community. [Seminary facilities will look more like What we see from this canary in the coal mine is the a University of Phoenix location than a traditional liberal quickly shifting reality for many seminaries in the United arts campus. They will have classrooms and offices, gath- States and Canada. Increasing costs are driving many ering spaces, and information commons, but they will seminaries out of their historic buildings and into coopnot have the residential, eating, and recreational space erative relationships that were unthinkable a generation that support communities of people who live and study ago. We’ve had conversations along these lines ourselves. together.] For many schools, facilities will reflect the pro- 9But the conversation has usually been a bottom line one grammatic needs of a web of educational programming — ways to reduce costs. Of course that’s important. But the first question should be, how we understand the biblical injunction of “apt to teach,” and, having defined that, 7 Here the perspective of Anya Kamenetz is particularly important we can then turn to the questions of how we get there (DIY U: Edupunks, Edupreneurs, and the Coming Transformation of Higher Education [White River Junction, Vt.: Chelsea Green, 2010], institutionally and financially. xii): “Self-directed learning will be increasingly important. Already, the majority of students attend more than one institution during their college careers, and more than half seek to enhance their experience with an internship. In the future, with the increasing availability of online courses and other resources, individuals will increasingly forge a personal learning path, combining classroom and online learning, work and other experience.” In “Pastors by Degree,” (Christian Century [December 15, 2009]), L. Gregory Jones, Dean of Duke Divinity School, wondered whether there will even be an M.Div. degree in thirty years.

G. Jeffrey MacDonald, “Oldest US Graduate Seminary to Close Campus,” Religious News Service, November 13, 2015, http://www. religionnews.com/2015/11/13/oldest-u-s-graduate-seminary-to-closecampus-denominations-secularization-andover-theological/, accessed November 17, 2015. 9

Sauer in FL.

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

Conclusion Lest we end on an especially negative note, let us return to the biblical texts that frame this convention’s work. And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers (Acts 2:42). Note how God’s people “devoted themselves to the apostles’ teaching and the fellowship.” There is no theological synergism here. This is the response of the regenerated will of God’s people called by the Spirit through the Word and Sacraments. It is something that they work at, something they commit themselves to. In the post-Constantinian West, the Church must recommit itself to the highest level of theological articulation. This is what our GSI colleagues are challenging us to do. Their desires are becoming the new benchmark in an increasingly minimalistic American context. But pastoral formation is never an end in itself, nor is it primarily about institutional survival, whether that be Synod, seminary, district or any other institution. It is all for the sake of the proclamation of the Gospel to a world that increasingly no longer shares basic Christian assumptions about the Bible, sin and redemption. It is important that we have clergymen and ministers who are mighty in the defense of the Word of God and in the maintenance of its purity, especially in these recent times when confusion and misfortune appear to increase daily. ... Hence, we sound this solemn warning to our dear son and his loved ones. Their father kindly but most emphatically directs that they uphold the institution of higher learning at Wittenberg, regardless of its cost or the energy required.10 The Rev. Dr. Lawrence R. Rast, Jr., is president of Concordia Theological Seminary, Fort Wayne, Ind.

Schwiebert, 27 [emphasis added].

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

What can and should a seminary

Response to Dr. Albert Collver,

look like?

“Theological Education and the Global Seminary Initiative —A Review and Look to the Future” LCMS Mission Summit, Nov. 19, 2015 by Jeffrey Kloha

r. Collver’s essay focuses on the nature of a seminary: What is a seminary? What should its programs look like? These are important questions not only for seminaries around the world but even — perhaps especially — for established and “successful” seminaries in North America, which draw students from around the world. Hence, I find helpful a comment by Dr. Collver near the end of his paper: When conducting theological education overseas, it is important to listen to the needs and desires of the overseas partner, and not simply to impose or export the latest discussions about theological education paradigms upon the partner. [p. 18] I might add that it is not only the “latest theological education paradigms” that sending churches should avoid imposing on partner churches. Always foremost should be the needs and desires of the partner church that is seeking to confess Christ faithfully in accordance with the Lutheran Confession, not the sending church’s goals. For this reason, I will reflect here on possible futures for the Global Seminary Initiative. What are the ways that this remarkably successful project can bear even more fruit, not only in the partner churches of the LCMS, but also within the LCMS itself? As a framework for my remarks, I would like to reflect on one aspect of the church, as described in Philippians 4: “And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church participated together [the verb is ἐκοινώνησεν] with me in giving and receiving, except you only.” (Phil 4:15) In the New Testament, church is always a manifestation of κοινωνία, a result of being united to Christ by faith and by being united with Christ, therefore united

to one another through Christ. Neither κοινωνία nor “church” (ἐκκλησία) are abstract ideas; they are always concrete manifestations of people being gathered together “in Christ” (to use NT language) or by “Word and sacrament” (to use Lutheran vocabulary).1 For Paul, the people gathered by the word in Philippi were now actually working with him in his own service to Christ, even though Paul was in prison in Rome, 1300 kilometers away from the baptized in Philippi. Specific people, in fact, are mentioned as embodiments of this participated together with Paul: Timothy, who is also a co-author of this letter (Phil. 1:1) and whom Paul will send to Philippi (2:19–24), “who will be genuinely concerned for your welfare.” Likewise, Epaphroditus was sent from Philippi to “minister to Paul’s need” in prison (2:25–30). Paul describes him as his brother, his coworker, and his fellow soldier (2:25). Again, the κοινωνία shared in Christ resulted in actual people being sent from one place to another, from one congregation to another, to encourage, strengthen, and teach one another as a manifestation of the unity that they have in Christ. That Paul singles out Philippi as unique among all the churches in manifesting the desired unity in Christ (“no church participated together with me in giving and receiving, except you only”) shows both the power of the Gospel at work in Philippi, but also a reminder that such unity seems difficult to achieve in this present age. Even Corinth — big, wealthy, powerful Corinth — had to be called to task and reminded that the poor little church at Philippi had outdone them: “their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part. For they gave according to their means, as I can testify, and beyond their means, of their own accord” (2 Cor. 8:2–3). 1

Jeffrey Kloha, “Koinonia and Life Together in the New Testament,” Concordia Journal 38 (2012): 23–32.

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

What does all this have to do with seminaries? Seminaries are not, at their core, institutions of higher learning and advanced study; they are not, at their core, buildings; they are not, at their core, books and libraries and they are not programs of study. Rather they are at their core people: People who have gathered from different locations around the teaching of the Word, for the purpose of sending them out again to serve in the name of Christ. Gathering and sending, gathering and sending the rhythm of a seminary. Year after year, 176 of them now at the institution known as Concordia Seminary. Seminaries, at least confessional Lutheran seminaries, would not exist but for the Gospel of Jesus Christ, and their sole purpose is form pastors and teachers and deaconesses and missionaries so that the Word of the Lord increases and prevails mightily into this generation and, until the Lord comes again, future generations. The New Testament does not describe seminaries, but it does describe people gathering and being sent out from different locations, different churches, for the purpose of teaching, encouragement, formation, and manifesting the unity that they have in Christ. To look to the future of the Global Seminary Initiative is to look to the future of the church, and one of the things about the LCMS that gives me pride is that our church body commits significant resources, indeed millions of dollars, to the formation of pastors — and not only LCMS pastors, but also those of our partners in the Gospel around the world. When I meet with colleagues from other seminaries around the country, they are surprised at the large number of international students at Concordia. That is possible only because the people of Missouri generously participate together in the giving and receiving, all for the sake of the Gospel. In this brief “response,” I offer five ways that this partnership of giving and receiving might be strengthened through GSI.

1. Focus on Student and Teachers Dr. Collver notes, with concern, some trends in education in general and past experience in some forms of education overseas. There is, and always will be, in any educational program and especially in seminary education, a tension between the urgency of the mission and the desired length of study; a tension between cost and quality; a tension between what is good enough and what is excellent. We should not forget that stand-alone seminaries were invented by the Roman Catholic church at the Council of Trent, in the seventh session in 1563. Martin

Luther and Philip Melanchthon were university professors, not seminary teachers. And, as Dr. Collver pointed out, different models of seminary have existed throughout the church’s history. One that is receiving a great deal of attention is online education, in particular Massively Open Online Courses (or MOOCs). Discussion of MOOCs has resulted in a great deal of spilled ink — or rather, many pixels in the last several years. The prophesied radical revolution in higher education has not materialized, however. Already in late 2013 the Chronicle of Higher Education reported a University of Pennsylvania study that found that fewer than 2% of students who signed up for a MOOC course actually completed the course.2 Perhaps not surprisingly, “The researchers say that courses with lighter weekly workloads and fewer assignments had somewhat higher completion rates than those that expected more of participants.” Those championing online education as a panacea have failed to observe what teachers for centuries already knew: It is in access to information that results in learning and formation, but encouragement, accountability, some to walk alongside the student and by turn encourage or chasten, praise or correct. One observer in the Chronicle, commenting on the failure of MOOCs, notes: The real obstacle in education remains student motivation. Especially in an age of informational abundance, getting access to knowledge isn’t the bottleneck, mustering the will to master it is. And there, for good or ill, the main carrot of a college education is the certified degree and transcript, and the main stick is social pressure. Most students are seeking credentials that graduate schools and employers will take seriously and an environment in which they’re prodded to do the work. But neither of these things is cheaply available online.3 So we are back to the ancient paideia model, where students come together alongside those who have both drunk deeply from the well of Scripture and knowledge of Christ and have themselves served in congregations where they have had to bring the condemnation of the law and the light of the Gospel to actual people. Who 2

Lawrence Biemiller, „From a Million MOOC Users, a Few Early Research Results,” Chronicle of Higher Education December 6, 2013. Available online: http://chronicle.com/blogs/wiredcampus/from-amillion-mooc-users-a-few-early-research-results/48841 3

Kentaro Toyama, “Why Technology Will Never Fix Education,” Chronicle for Higher Education, May 19, 2015. Available online at: http:// chronicle.com/article/Why-Technology-Will-Never-Fix/230185

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know both the content and the urgency that the content brings into the lives of people; that study of theology is not an end in itself but the theological content of the Gospel propels, prods us, and forces us to bring that Gospel into hurting lives. Seminary students, then, learn with professors in the sense that they are brought into the same experiences, come to the same understandings, learn from the same mistakes that the professor himself has had. To this day a sure and certain way to recapture the attention of wandering students on a warm, breezy St. Louis spring afternoon is to tell one of my sure-fire “when I was a pastor” stories that connects the text to a context, that allows the students to imagine for themselves why it actually matters that they are studying Greek instead of tossing a Frisbee in the quad at that particular moment. Now if the teaching moment is most critical in the formation and education of pastors, it should be quite obvious that it is the teacher, even more than the curriculum, more than the content of the class itself, more than the length of the program, certainly more than the buildings, and, indeed, even more than whether the course is delivered in person or online, the teacher will have the most significant impact on student learning and formation. In this light, that of focusing on the teacher-student interaction, I want to emphasize that technology is not a panacea, but neither is it inherently harmful to theological education. Concordia Seminary’s experience with online pastoral formation has been very successful, both in terms of student confession and in terms of fruitful ministry in their first calls. But it comes at a cost; in our experience, in order for the courses to be successful, we must limit classes to 12 students at time, so that there is significant faculty/student interaction; students must do 10+ hours of reading and writing per week, and faculty must provide feedback and grades on 5–7 pages per student per week; there is a required two hour live online class session each week; and the student must meet with his local mentor/supervisor each week as part of the assignment. Furthermore, students are required to come to the St. Louis campus at the beginning of the program, near the middle, before ordination, and again at the end of the program for a residential course. So we have, in reality, a hybrid distance/residential program. And while we are very pleased with the courses and the student learning, the fact is that it costs the seminary more to deliver an online course than it does to deliver a residential course. This model is effective for 21st century

tech-savvy Americans, most of whom have high-speed internet access. But it would likely not translate well into contexts where technology is not so readily available. Again, a focus on student learning should determine method of delivery, not one’s own personal experience of seminary education. Therefore, the future of the Global Seminary Initiative is solely to be found in the students it forms. What is critical is that the student learns, that the student grows, that the student graduates not merely with a degree, not merely because he has sat in the mandated number of classroom hours and credits, but because he has been fundamentally shaped by the Word of God and the Confession. He does not merely receive a set of lecture notes that he can return home to read back to others. He himself is called by the Gospel and enlightened with the gifts that come from the Spirit through the Word about Christ. Therefore, I concur with Dr. Collver’s concern: The challenges, needs, and desires of North America (or Europe) often shape worldwide theological education because it is what the churches of the Global North export, whether or not such a form or shape for theological education is desired by churches in Africa, Asia, or Latin America. [p. 12] I could not agree with this statement more, hence the best thing that we can do is to teach, that is, bring others to the same source from which we have drunk, the Gospel, the Scriptures, the Confessions. Allow them to drink deeply, and to return them to their homes eager and capable of teaching the faith and future pastors in ways that are informed and shaped by biblical and Lutheran patterns of thought. These teachers are then able to bring biblical, Lutheran theology to bear on the situation before them in their own setting. They may well develop teaching methods and programs that are very different from ours, but also much more effective in their situation. A four year, residential, masters degree model of education is what has developed in the LCMS as the gold standard over the last 50 years, but that is certainly not the only way to do pastoral formation, nor should it be the way that we expect other churches around the world to form their pastors. There are different economic, governmental, and cultural realities that must be taken into account—just as they had to be taken into account in the US. Let’s not forget that the vicarage year was added to the seminary curriculum in the 1930s, during the Great Depression in America, when congregations could not afford to call a

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new graduate as pastor. An extra year of off-campus, in context training was instituted primarily for economic rather than formational purposes. Now, I happen to agree that time in a congregation, being mentored and guided by an experienced pastor, is of inestimable value. But why stop at one year? Why not two, as other Lutheran seminaries do? The point is, just because the LCMS does it and is effective at it does not mean that it must be duplicated in other settings.

2. Develop a Core of Culturally Sensitive and Effective Faculty Not every theology professor can effectively teach every topic; neither can every theology professor effectively teach every student. Students learn from some professors more readily than they do from others. Much of this has to do with the student’s learning style, but also with the faculty members gifts in teaching, in particular in a classroom setting that in North America is becoming increasingly varied, with students from different backgrounds, different levels of exposure to theology and the biblical languages, different ways of interacting with technology. It is also the case that not every North American faculty member is able to teach effectively in a non-western setting. There is a sensitivity to the student and the willingness to listen to what the student is saying back to the teacher, so that the teacher can be sure that the material is not only taught but most importantly learned. In Concordia Seminary’s experience, it is our best teachers in our traditional classroom who are also our best teachers online and also our best teachers in overseas settings. For years Robert Kolb, Robert Rosin, and William Schumacher have spent significant time in teaching in other seminaries; this spring Dr. Schumacher will spend the entire semester at Mekane Yesus Seminary, the third consecutive year in which we have given him up for this work. In this generation we are raising up Joel Elowsky, Paul Robinson, and Erik Herrmann, also all excellent teachers, to be available on a regular basis for teaching at our partner seminaries. Ft Wayne, I know, has likewise cultivated faculty who are particularly adept at teaching students from backgrounds different than their own.

3. Focus on the Scriptures We are living in an age where the biblical revelation is dismissed as outmoded, antiquated, and merely a collection of traditions and opinions. Even among some who claim

the name of Christ there is a dismissive attitudes toward the Scriptures, as if they cannot provide the truth in an age of many truths. As a result, we have seen in the West — in a single biblical generation of 40 years — a loss of our human identity as God’s creatures, gifted to live in accordance with his will and according to his purposes. Divorce is commonplace; a culture of death is celebrated at both the beginning and end of human life; consumerism is, indeed, all consuming while a life of service and sacrifice is forgotten; a person’s gender and sexuality is no longer a gift from God but an individual’s “choice,” so that a man can choose to “identify” as a woman and we are all forced to act as if it were actually so. It is only the grace of God and the power of his Word which preserves us; this should result in pride but in a humility which drive us ever again and ever deeper into the Scriptures and under their power. The need to study the Scriptures in depth, in their original languages, was deemed essential by the Lutheran Reformers. Luther, after all, was a professor of the Old Testament. He knew enough Greek to translate the New Testament into German in mere weeks. One weakness in what the LCMS has been able to provide to our sister churches is that we have not produced teachers of the Bible in their original languages. Ft Wayne does not offer a Ph.D. in Bible, and St. Louis’ program has proven exceedingly difficult, perhaps more Wissenschaftlich than ecclesiastically oriented (which is always a tension in a seminary graduate program). We must find a way to make it possible for future teachers of the church from around the world to attain advanced degrees in biblical studies, to become teachers of the Bible. Luther is famously quoted as saying that if we lose the biblical languages, we lose the Gospel. He said that, but he also said much more in that essay, To the councilmen of all the cities in Germany that they establish and maintain Christian schools: There is a vast difference therefore between a simple preacher of the faith and a person who expounds Scripture, or, as St. Paul puts it, a prophet. A simple preacher (it is true) has so many clear passages and texts available through translations that he can know and teach Christ, lead a holy life, and preach to others. But when it comes to interpreting Scripture, and working with it on your own, and disputing with those who cite it incorrectly, he is unequal to the task; that cannot be done without

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languages. Now there must always be such prophets in the Christian church who can dig into Scripture, expound it, and carry on disputations. A saintly life and right doctrine are not enough. Hence languages are absolutely and altogether necessary in the Christian church, as are the prophets or interpreters. As a professor of exegetical theology, I happen to agree. This is one area where I think the seminaries collectively need to communicate and coordinate so that we can identify and train and form outstanding readers and teachers of the Bible. I think a goal of the GSI should be that each church body that is able to sustain a seminary would have at least one professor with a PhD in Bible who can teach Greek to their pastors and guide them faithfully through the Scriptures. After that, we can work on Hebrew.

4. Accreditation Dr. Collver raised issues of accreditation. This is a changing landscape in North American higher education. In the U.S., the federal government is putting pressure on accrediting agencies because of perceived concern about abuses particularly in the student loan system and are students getting value for what they are paying for. The accrediting agencies are responding by putting even more pressure on education institutions for data regarding costs, student completion rates, student debt upon completion, and beginning salaries for graduates. I receive a weekly email update that links to articles related to higher education accreditation issues; yesterday’s email had these headlines: “Challenges of an Accreditor Crackdown” “Senator Asks Government Accountability Office to Review U.S. Department of Education Oversight of Higher Education Institutions’ Eligibility for Federal Financial Aid” — that senator, incidentally, is Claire McCaskill, senator from Missouri. “Accreditation Reformers Propose a Model of Their Own” You might think that this puts seminaries at a distinct disadvantage; indeed, some seminaries in North America are dealing with increased external probing, particularly about cost to students and the institution’s own financial model and sustainability. And, it is the case the Concordia Seminary has found the need to have two staff persons

whose primary responsibility is to handle accreditation and federal loan program issues, which ironically adds to costs and further strains the financial model. On the other hand, accreditation can be very helpful to seminaries. At least it has been to Concordia Seminary, which received its fourth consecutive ten year reaffirmation of accreditation with no notations from both the Association of Theological School and the Higher Learning Commission, just 18 months ago. In fact, our accreditation review was so positive that the HLC has shifted us into a rolling accreditation process, where we submit regular updates on program and operations improvements and avoid altogether the ten year cycle. This is one example of how a good relationship with an accrediting body can be helpful to a seminary; they provide resources as well as someone, in a sense, peeking over your shoulder to make sure that you are doing what you are supposed to be doing anyway. And accrediting agencies offer consultation and resources to move forward in strengthening the mission of the seminary. Concordia Seminary has never been forced by an accreditor to do anything that it did not want to do; in our experience, accreditation has allowed us to do what we need to do even better. Accreditation will be a challenge for non-western seminaries; standards of accreditation for what a North American seminary should look like have, in some cases, been foisted upon non-western seminaries. This is not helpful. However, seen as an opportunity to do self-assessment and improvement, all within their mission of providing pastors for the church, accreditation has the potential to be helpful. One area where North American seminaries can be helpful to our partner seminaries is, in addition to providing professors to teach courses and graduate programs to train their own professors, to assist with curricular, administrative, and student processes in order to not only satisfy accreditors but, more importantly, to strengthen their service to the church.

5. Focus on the Gospel If may express one caution regarding a point of emphasis — not disagreement, but emphasis — in Dr. Collver’s paper, he places the development of seminary education on the view of the office of the ministry: “Ultimately, the shape of theological education is determined by the views held about what is the church and what is the ministry (Articles VII and V of the Augsburg Confession)” [p. 8]. If I may place the emphasis in a slightly different place: while

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certainly one’s view of the office of the public ministry does determine the nature of the training and theological formation that is developed, it is the Gospel itself and the doctrine of justification by faith which is central to any teaching done in the name of Christ—the teaching on justification by faith alone is the article by which the church stands or falls, after all. And in the Lutheran Confessions the public office always follows and is derived from the Gospel itself; Article IV of the Augsburg Confession on justification precedes Article V, and the Apology likewise keeps the office in its place as a servant of the Word: “It is, however, the opinion of merit that we exclude. We do not exclude the Word or Sacraments, as the adversaries falsely charge us. For we have said above that faith is conceived from the Word, and we honor the ministry of the Word in the highest degree.” This is simply repeating the New Testament teaching on faith being conceived through the spoken word: “How can they hear apart from those preaching? And how can they preach if they are not sent… faith comes by hearing, and hearing through the word about Christ” (Rom. 10:14–17). So the sending of pastors is derived from the message which God himself has sent in the person of Jesus Christ and the Holy Spirit’s giving of the Word. This word is an effective word, regardless of the speaker, because it is God’s Word. The office of the public ministry serves only to speak that Word, preached and connected to water, wine, and bread. But the ministry itself is never the focus; the spotlight never shines on the office. Hence the apostle Paul had to remind the church in Corinth: “What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but God gave the growth” (1 Cor 3:5–7). The pastor is important only in so far as he speaks the true Word. We should not take for granted that justification by Faith is easy, and that the teaching on the office of the ministry is what is difficult. Not only around the world, but even in North America the centrality of Christ’s work on the cross and in his resurrection is obscured. A social gospel orientation, which views salvation as merely justice in the present age has lost the centrality of justification by Faith; a Pentecostal orientation, which focuses on what I claim to have received from the Spirit, apart from the work of Christ, obscures the centrality of justification by Faith; a prosperity gospel, which seeks to turn God into a provider merely of wealth and success have each certainly lost the centrality of justification by Faith. This is the

Lutheran contribution to the church—to focus on Christ, on his work for us, and on the Word which bestows that righteousness on us. These must remain our focus, in any seminary which genuinely claims the name of Christ, and even more so the name Lutheran. We are not teachers of the office of the ministry, we are servants of Christ. I know that Dr. Collver agrees completely that justification by Faith is central; may the Lord keep us steadfast in this Word.

Conclusion: Giving and Receiving Finally, returning to the letter to the Philippians, “no church participated together with me in giving and receiving, except you only.” This model of being partners in both giving and receiving should be the model that we adopt as we develop closer relationships among seminaries that share the Lutheran confession through the Global Seminary Initiative. We should not presume that the large, apparently successful seminaries are the givers, and everyone else the recipients. North American seminaries need to learn from our partner seminaries, including biblically and theologically, even practically. If you would permit a personal example: I am working right now with a Master of Arts student from Liberia, a very bright young man. In Liberia he started several churches from nothing. This is his second year of studies; he has now learned Greek and was actually excited yesterday when I told him that the next step in his thesis project is to translate and do the exegetical work on some key passages for his project—and I know that when I see him on Tuesday he will have it done. His project is to develop a theology of giving, specifically giving to the local congregation, in support of its mission and to allow pastors to serve the congregation without the encumbrance of a external employment. He explained that when western missionaries came, they brought the Gospel and, out of good intentions, taught the people that they did not need to pay them or support them financially in their work. It made sense; here are westerners being paid western salaries and they are serving people who earn comparatively very little. But now that the missionaries are gone and the local pastors are responsible for the work, the good intentions of the missionaries are proving challenging, because people do not a habit or a theology of giving and pastors are not being supported. Yet, the student explains, his culture is one of community and hospitality and giving. It is an honor to welcome someone into your home, share a cola nut and a glass of water. His work with the Scriptures

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shows that in some ways he understands the point of a text better than I might; for example, in 2 Cor. 8 when Paul commends to the Philippians for their generosity, I hear that as a rebuke on wealthy Corinth and of people like me. But he hears that as praise and encouragement for Philippi, and for people like those that he serves. His context allows him to teach me something about a text that I have read scores of times. His work on a theology of giving might also be of benefit not only in his context in Liberia, but also in our congregations, particularly among immigrant populations. How do we, together, develop a theology and practice of giving among what we would consider low income people, one that retains the Lutheran focus on Christ and life together in him, rather than a prosperity Gospel? Examples can be multiplied. The more that North American faculty and students have the opportunity to study the Word together with our colleagues and students from around the world, the more faithful we will all become. Blind spots that we have become more obvious when we interact with other people who do not have those same blind spots. To name a few that merit exploration: A theology of prayer, especially in conversation with those who do not have western, Enlightenment notions of a materialistic, closed universe. We live in an environment that assumes that there is not transcendent;4 this has perhaps shaped our prayers, so too often it seems to me, we ask too little and do not exhibit the kind of trust and confidence that is encouraged both by our Lord and by Luther’s Small and Large Catechisms. Another possibility: A theology of persecution, suffering, and even martyrdom. The North American Lutheran church has never been forced to endure persecution; in fact, we fled religious persecution to come to America to be free to worship according to our confession. My great grandparents were part of that migration to Michigan in the mid-nineteenth century. Other churches face this daily. Mekane Yesus have been strengthened by martyrdoms; Kenya and other African churches are facing life and death threats from radical Muslims. North American Christians have never been forced to think about, let alone live through, life-and-death persecution. We will have much to learn, I suspect, from our brothers around

the world when that comes to our shores. Giving and Receiving — that is the future of the Global Seminary Initiative. The seminaries of the LCMS are grateful for the partnership that we have already, and look forward to sharing teachers and students with our sister churches and seminaries in the days and years ahead. May the Lord of the church, who has brought us together in his name, allow the Gospel to flourish among us all.

The Rev. Dr. Jeffrey Kloha is provost and director of the Center for the Study of Early Christian Texts at Concordia Seminary, St. Louis.

For a narrative discussion of Western thinking, see the massive narrative by Charles Taylor, A Secular Age (Harvard, 2007). A recommended summary and commentary on this book is James K. A. Smith, How (Not) to be Secular: Reading Charles Taylor (Eerdmans, 2015).

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The Word of God creates and

A Reflection on Theological Education in the Twentieth Century

forms pastors.

by Robert H. Bennett

Brief Historical Origins

hen I was invited to speak tonight, I was enter the seminary, I remember asking my wife to come told me to keep it light and tell some jokes … sit outside with me because I had something to tell her. Well, I could tell you few great and hilarious Ours has never been a relationship built on formalities so jokes, but I don’t know any; and if I did, they would no she thought it odd that, rather than just blurt out what longer be recognizable as jokes by the time I was done was on my mind, I would set a date and a location to talk with them. I simply don’t have such abilities. So I will talk to her about something affecting our relationship. After waiting for my three (at that time) to you about what I know. children to go bed, we sat down But before we get to that, first Confessional theological together outside for “the talk.” I let me say that I am both honored remember it going something like and thankful for the opportunity education is about Jesus this, “I want to go to the seminary to be the banquet speaker for such forming those He calls to to study to be a pastor.” When an important event. As we gather go out into a lost world I finished telling her the “great here at the Mission Summit we and preach the Gospel that news,” she responded in laughcontinue to engage the difficulties changes lives and brings ter, falling off the backyard swing of a fallen world, but we do so in where she was sitting. The words the light of our Lord and Savior people from spiritual death I remember her saying when she Jesus Christ who has rescued us to eternal life. realized I was serious sounded from the “domain of darkness and something like this, “You?” transferred us to the kingdom of Now you must not think too negativity about my … [the Father’s] beloved Son” (1 Col. 1:13). One of the major themes of today’s Mission Summit wife’s response, because she was right in her observations. was the topic of pastoral formation and the role of theo- You see, my wife knows me like no one else knows me. logical education. While many times the necessity of After her initial shock wore off, she reminded me of four theological education is minimized within our culture, it important obstacles that were in the way of my new dream remains God’s prescribed method of formation for those to become a pastor. She reminded me that I could not He calls to be His pastors. This is what I mean: the Word read more than a few words out loud “without falling all of God creates and forms pastors. Pastors must abide in over them.” She knew that public speaking was terrifying and confess the Word of the Great Shepherd before they for me. She knew that I had only a high school educacan be under-shepherds. Based on my experience, this tion. Moreover, she knew that both of us had just recently best takes place within a residential program, or at a min- returned to the Church. She was right on every point. imum, a program that provides an opportunity for men However, neither of us had remembered or maybe we had to engage with one another in confessional theological not even yet read St Paul’s words to the Corinthians: For the foolishness of God is wiser than men, reflection. and the weakness of God is stronger than men. For If you will allow me, I would like to demonstrate this consider your calling, brothers: not many of you were point with a personal story. When the idea came to me to

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wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong. God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. (1Cor. 1:25–29) In view of these words, I guess the idea of the ministry is not so hard to accept. I definitely had the foolishness and spiritual weakness requirements down cold. Well, to make a long story much shorter, my wife eventually agreed. Within a few years we were on our way to Concordia Theological Seminary (CTS) in Fort Wayne, Ind. It was in the residential program at CTS that I was formed to be a pastor.

students? I see and interact with the seminary students, but I don’t teach them. In my role as professor, I teach pastors who are seeking higher degrees. Many of the pastors I teach are not Lutheran. Many different denominations from around the world send their pastors to our seminary to study for their Ph.D.s. Moreover, many of these non-Lutheran pastors have never experienced the theological education that our Lutheran seminaries provide. To be sure, they have all received some form of seminary education, but for most of them the seminaries they attended focused only on teaching theology. What was missing from their programs was an emphasis on the Word of God within a confessional subscription. In other words, these pastors learned theology that was separated from confession. Jesus taught His disciples, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free” (John 8:31–32). Pastoral Formation and the Role of Theological The truth of Jesus’ Word must be confessed, not as an Education individual truth, but as the objective truth for all people So what does any of this have to do with our conference at all times and in all places. Such a confession is contrary or with theological education? to the worldview of our times, but Our Lutheran system of theologwhen taught it is formative upon Pastors must abide in and ical education is unmatched in the individual. It sets them free confess the Word of the this world. Let me explain. We from themselves and makes them Great Shepherd before they have a strong theological system to be the voice of God, as Jesus can be under-shepherds. that provides our pastors with speaks through them with His the very best. It includes all of the Word, a Word that brings life and necessary disciplines such as exegetical theology, histori- salvation, a Word attached to water, bread and wine for cal theology, systematic theology and practical theology. the forgiveness of sins! But our program does more than that! Our theological This is something that is difficult to find outside of program does not only inform the mind and provide Lutheran theological education, something my non-Lupractical skills for the ministry. Our theological programs theran students remind me of all the time. It is formative! change hearts and make the foolish into new men of God, The world is sending their pastors to our Ph.D. Program at Concordia Theological Seminary in Fort Wayne, Ind., those who are foolish in the world to shame the because they recognize the formation that is taking place wise; those who are weak in the world to shame the within our institution. World Christianity is beginning to strong; those who are low and despised in the world, recognize that CTS is the place to learn missiology that even things that are not, to bring to nothing things speaks in a confessional way to today’s context. that are, so that no human being might boast in the I am also wonderfully blessed to be the executive presence of God. director of Luther Academy. For those who are not aware This is what theological education does! It is not of the of Luther Academy or its mission, let me give you a short, intellect alone, but it is formative upon the entire personvery short, description of Luther Academy’s ongoing hood of those who are called to speak in the stead of the work. Luther Academy seeks to provide Confessional Savior of the world, our Lord Jesus Christ. Lutheran theological materials and continuing educaAs the executive director of Luther Academy and as tion for Lutheran pastors around the world. We do this in a guest professor of Missions at CTS, I have the wonthe United States through our publishing and worldwide derful opportunity to see the formation of pastors on a by sending the best theological minds to teach pastors daily basis. Did you notice I said pastors, not seminary

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around the world, pastors, who for the most part, have not had the benefit of a theological education. Our focus is reaching pastors that cannot make it to seminary or those who have received minimal theological education and deeply desire to learn theology. Each year Luther Academy provides approximately 20 conferences all over the globe for pastors. The content of these conferences is prescribed by the presidents or bishops of each of the Lutheran Synods. The point is that Luther Academy only provides instruction in the areas of need. World Lutheranism is an astonishing phenomenon that too often is not recognized by the members of our churches. Too often churches are looking for some new way to present the Gospel. However, as I will demonstrate, the Lutheran Church is a growing church, not one of decline or collapse. Therefore, for the remainder of my time with you this evening, I would like to tell you a little more about some of the pastors I have met over the past year. Tonight I will focus on the Lutheran churches of Madagascar and the Philippines.

serve. Moreover, these churches average between 400–800 members per congregation. Few if any of these pastors have cars, but the distances they must travel to their churches is great. Even with so many churches to serve, only the pastors preach and administer the Sacraments. To do anything else would be inconceivable to them. They recognize that theological education is about far more than academic degrees. They recognize the necessity of formation that is attached to theological education. Moreover, they recognize the special calling given to the pastor to fulfill that role. The Office of the Holy Ministry is not a functional office. It is an office filled by Jesus as He creates and forms His pastors. The workload on these pastors is inconceivable to us here in the LCMS. There is no time for these pastors to come up with new strategies of mission, nor is there time to rethink the traditional liturgies. These pastors simply confess the faith and trust that which was handed down to them from the early missionaries. In spite of the problems that would drive some of us insane, these pastors are faithful and their Madagascar churches are growing. Our Lutheran system of I was recently in Madagascar. The growth of their churches theological education is Luther Academy was there in is amazing when we understand connection with LCMS Disaster unmatched in this world. the culture in which they operate. Response. The purpose of the trip Most of the island’s population was to provide a theological conference on the theology remains animistic. This means they worship the spirits of mercy. The location of the conference required two and the ancestors through their traditional rituals, which days of travel through the bush and into some of the most include a very subjective and emotional component of beautiful rainforests you could imagine. While the travel worship. In other words, their worship is as far away as seemed long and difficult for us, it was nothing when you could imagine from our understanding of a liturgical compared to the travel endured by the Malagasy pastors service. Nevertheless, this growing church in Madagascar who attended the conference. They had traveled unbe- does not attempt to adjust their theology or practice to lievable distances, some by foot for days in the tropical meet the culture. They are instead as countercultural as climate of coastal Madagascar. When the pastors arrived, one could imagine. The Lutheran Church in Madagascar they slept together on the floors of some local church is a liturgical church. The liturgy they use is similar to that members who had offered their homes to the pastors. you would have once found in all of your LCMS churches. This particular conference drew more than 50 pastors. Their churches are growing in ways that we could not They suffered through the travel and the accommodations believe possible. because they understand the importance of theological Another interesting thing about the Lutheran Church education. To them such education is a dear luxury that of Madagascar is that while we are forming them by profew are able to receive. viding theological resources and education they are, in By now most of you have heard about the Lutheran turn, forming us. They are reminding us that a confesChurch of Madagascar. It is one of the largest Lutheran sional church holding to the Scripture and the power of churches in the world. To date there are around 5 mil- Jesus’ Word is the only real possibility of reaching lost lion Lutherans on the island. This church body continues people. Their interaction with our pastors and seminaries to grow by the tens of thousands each year. The average is teaching us things we have lost because of the influence pastor has up to five or sometimes more churches to of Rationalism and the Enlightenment.

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If you were to travel to Madagascar and speak to the average Lutheran on the street, he would speak to you in the language of the Word and the Sacraments of Baptism and the Lord’s Supper. Moreover he would do so in the framework of Luther’s Small Catechism. The Lutheran Church in Madagascar is a prospering and a thoroughly Confessional Lutheran church that wants what we so often take for granted. Yet, at the same time they have what we so desperately need. They have answers for us on how we can speak the Gospel to a world that is claiming to be spiritual but not religious. In other words, they can teach us how to speak the Gospel to a culture that is seeking spirituality apart from organized religion.

Lutheran churches that are growing are the confessional ones, but they also share something that has always been found in the Lutheran Church. These growing churches are liturgical. This should not surprise us. A liturgical church is simply practicing in an outward manner what it confesses. A liturgical church is a biblical church. Theological education is the hope for our future. While the future of Western Christianity seems bleak to many, the future of world Lutheranism is exciting and vibrant. Moreover, our Lutheran partners are exactly where our hope can be found. As pointed out in a few of the papers, these mission partners are showing us our blind spots. As I travel the world as the director of Luther Academy I have the benefit of seeing Lutheranism at its best. The Philippines Moreover, reflecting on Lutheran theological education in The Lutheran Church in the Philippines is much smaller the 21st century, it is clear to me that our theological eduthan the Lutheran church in Madagascar. But there are cation does not need a new roadmap to follow, but simply many similarities between the a firm hold on the road that has two. The cultural circumstances lead from the Reformation and to The growing churches are similar in the sense that both the great history of our Lutheran around the world have a are islands and both are heavily Church — Missouri Synod as a high regard for theological influenced by animism, or what confessional Lutheran church education that is biblical and sought out by the world for our we generally refer to as spiritualism. Much like the pastors of confessional. faithfulness to Holy Scripture and Madagascar, the Lutheran pasthe Lutheran Confessions. tors in the Philippines also serve six or more churches. Therefore, the summary of my speech tonight is simLikewise, many times these churches are only accessible ilar to our Synod’s 2017 Reformation theme: “It’s still all by foot. While the church is relatively small in number its about Jesus!” He is the one that creates and holds all things growth comes from the countryside not the cities. Once together. He is the Savior who carries the sins of the world again the Gospel is precious to those who are under the to a cross and rescues us by His resurrection. He is the law of the false gods and spirits. Moreover, the Lutheran one who promises to attach Himself to the simple words, Church in the Philippines is a liturgical and confessional water, bread and wine. Confessional theological education church. They are growing by simply following a confes- is about Jesus forming those He calls to go out into a lost sional subscription to the Confessions and the historic world and preach the Gospel that changes lives and brings Lutheran forms of worship. These are faithful pastors that people from spiritual death to eternal life. Confessional have much to teach us as we provide for them the theo- theological education is formative; it shapes pastors by logical education they so desire. the biblical and confessional truths and provides a residential opportunity for the men to grow in the confession Lutheranism in the 21st Century Is Encouraging of the faith through the dialogue with their teachers and As we look at the problems of our own culture and the fellow students. Confessional theological education is the losses we are experiencing in our churches, such stories roadmap for our future in the 21st century. are encouraging. However, there is more to be found in these stories than encouragement. These stories should inform us as to how we proceed in our churches, semi- The Rev. Robert H. Bennett is guest professor of Missions naries, universities, high schools and church schools. at Concordia Theological Seminary, Fort Wayne, Ind., and Only the Word of God grows the Church. The growing executive director of Luther Academy. churches around the world have a high regard for theological education that is biblical and confessional. In fact, the

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The Lutheran World Federation released Understanding the Gift of Communion in 2014 to allow

Colonialism in the Global South: The Imperialism of Western Sexual Ethics*

churches who hold differing views on homosexuality to remain in fellowship with one another.

by Albert B. Collver III

“Colonialism is a practice of domination, which involves the subjugation of one people to another … it is hard to distinguish it from imperialism.” — Stanford Encyclopedia of Philosophy1

these cases, the perpetrators of colonialism were Western powers exploiting the developing world.3 In 2014, the LWF identified another form of colonialism expressed in the rejection of homosexual love. “The failure of the church and Christians to accept homosexual Introduction/Background love given in the framework of faithful and conjugal relaations and churches in the global South tionships reverts into a condemnation of homosexuality have long sought freedom from the colonialism that is a reenactment of exclusionary categories inherof Western nations and Western churches. The ited from a colonial and patriarchal past.”4 Colonialism dialogue between peoples in the West and in the global historically has been the subjection of a people through South has brought an increased awareness to colonialism political or economic means.5 In this essay, the LWF and moved the world into a extends colonialism to include post-colonial era. Organizations the ethical realm, in particular, To overcome the impasse such as the Lutheran World those who reject homosexual that divides churches like Federation (LWF) often speak love are the colonialists. In the the EECMY and the CoS or prior two examples of colonialagainst colonialism. For instance, the LWF’s Tenth Assembly ELCA, the Gospel must be ism, the perpetrators were the called for international financial properly understood. Western nations. In this example institutions to forgive the debts of sexual colonialism, the perpeof developing countries and trator is the global South, in general, and the Ethiopian urged member churches to campaign with individual Evangelical Church Mekane Yesus (EECMY), in particugovernments for fundamental human rights, which lar. The EECMY, although not alone in the global South apparently includes debt reduction/forgiveness by in its rejection of “homosexual love,” took the bold move corporate banks. The LWF identified external debt of severing fellowship with the Church of Sweden (CoS) connected to the historic exploitation of colonialism, a and the Evangelical Lutheran Church of America (ELCA) modern tool for domination.2 The official report of the LWF Eleventh Assembly from July 2010 when discussing 3 Lutheran World Federation, Give Us Today Our Daily Bread — Official the effects of climate change called on the wealthiest Report (Geneva, Switzerland, 2010), 69. 4 Guillemo Hansen, “Faith, Culture and Power: Communio and nations to “assume responsibility for the ecological debt the Church’s Mind,” in Understanding the Gift of Communion: The they have created, and for the disasters that perpetuate Quest for a Shared Self-Understanding of the Lutheran Communion, Department for Theology and Public Witness, 85–101 (Geneva, carbon colonialism in the developing world.” In both of ed. Switzerland: The Lutheran World Federation, 2014), 96.

Margaret Kohn. “Colonialism.” Stanford Encyclopedia of Philosophy, 2014. http://plato.stanford.edu/archives/spr2014/entries/colonialism/. 1 2

Lutheran World Federation. “LWF Tenth Assembly: External Debts to Developing Countries Should Be Cancelled,” 2003. http://www.lwfassembly2003.org/lwf-assembly/htdocs/News-035-EN.html.

Cheryl Townsend Gilkes, “Colonialism and the Biblical Revolution in Africa,” The Journal of Religious Thought 41:2 (1985):59. “Colonialism— the enforced economic dependence of one society on another and often its political subordination — continues in the form of neocolonialism to define the relationship between the nations of the North Atlantic and of the southern hemisphere.”

* Since the writing of this paper, the Lutheran World Federation (LWF) and the International Lutheran Council (ILC) will discuss next year hermeneutics as it relates to the unity of the Church. The goal is to better understand each other’s approach to the Holy Scriptures and discuss how this affects the Church’s unity.

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in 2013, impairing the declared “communion” among LWF member churches.

agreements over ethical matters are not church dividing. The sorts of ethical matters in mind are not only situations where people debate between two difficult options A Brief Examination of Understanding the Gift of but also matters that the Church since her beginning Communion at Pentecost has regarded as sin and forbidden by the The LWF released Understanding the Gift of Communion Decalogue, such as the practice of homosexuality. The in 2014 to help repair the communion and to allow essay states, “Ethical unlike doctrinal issues are somechurches who hold differing views on homosexuality to times said to be not church dividing … the ecumenical remain in fellowship with one another. A basic premise movement has focused on consensus in faith expressed of this document is that “ethical” issues are not doctrin- in worship since, so it is believed an affirmation of faith ally divisive because “ethics” is based upon the Law, not is not troubled by cultural and ethical differences.”9 The the Gospel. The Augsburg Confession, Article VII, states, model for agreement within the LWF is “reconciled diver“And for the true unity of the Church it is enough to agree sity,” meaning that a church cannot engage in an activity concerning the doctrine of the Gospel and the adminis- for itself due to cultural or contextual reasons, but that tration of the Sacraments.” The interpretation of doctrina church may not condemn another member church for evangelii found in AC VII is key.6 The churches of the practicing what it does not. The essay continues with International Lutheran Council (ILC) typically have two examples that divided the Lutheran communion. understood the phrase doctrina evangelii in a broad way Important to this discussion are the changes made in the that means agreement in teaching and all articles of the LWF’s constitution in the Helsinki Assembly held in 1963, faith as well as agreement in the use of the Sacraments. chiefly the adoption of Article IV, which says the assemIn contrast, the churches of the bly can vote not only to admit Lutheran World Federation The acceptance of a church into membership but (LWF) have understood the also to withdraw or expel. “In the the Gospel in all its phrase doctrina evangelii in a course of these developments, it articles, including the narrow way that focuses on the became possible for the churches Bible’s teaching about definition of “Gospel” as justiof the LWF to decide together to fication.7 As a result, the LWF homosexuality, is something discipline a member church.”10 can find itself in communion or the LWF relegates to a The ability to discipline a member fellowship with any Christian church became important for hermeneutical difference. group that professes justification one of the examples that divided by grace and administers the the communion, that of apartheid. In 1977, the LWF Sacrament. Agreement in articles of faith is not necessary acknowledged that Christians normally may have differor required. The next step in this Gospel reductionism is ent opinions about political questions unless the political an ethical reductionism that does not require agreement and social system is “so perverted and oppressive that it is on basic ethical matters, nor is it necessary for churches to consistent with the confession to reject them and to work recognize or agree that certain actions are sinful. for change.” 11Despite the fact that apartheid is reprehenIn an essay titled, “Dealing with Difference in sible on a moral level, looking at the judgment from the Communion Relationships,”8 the LWF states that dis- perspective of the most recent LWF documents, it is not clear exactly how apartheid is against the LWF’s confes6 Roland Ziegler provides an excellent overview of the different ways sion, provided that the churches that practiced apartheid to interpret doctrina evangelii. See Roland F. Ziegler, “Doctrinal Unity and Church Fellowship,” Concordia Theological Quarterly 78:3–4 professed the Gospel and administered the Sacraments. (2014):59–79. Nevertheless, the LWF determined that apartheid was not 7 Communion: On Being the Church. (Geneva, Switzerland: The Lutheran World Federation, World Communion of Reformed Churches, 2014), 35–36. “Unity in Word and sacrament is based on agreement on the understanding of the gospel. This agreement begins with the common understanding of the gospel as the message of God’s justifying action in Christ through the Holy Spirit.” 8

Elisabeth Parmentier, “Dealing with Difference in Communion Relationships,” in Understanding the Gift of Communion: The Quest for a Shared Self-Understanding of the Lutheran Communion, ed. Department

for Theology and Public Witness, 69–84. (Geneva, Switzerland: The Lutheran World Federation, 2014). 9

Parmentier, “Dealing with Difference in Communion Relationships,” 69. 10

Ibid., 72.

Ibid.

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consistent with its confession. “The concrete consequence the Reformed Church in Poland decided to ordain women was the suspension (not the expulsion) of these church- to the pastoral ministry, the Lutheran bishops’ conferes.”12 With the discipline of two “white” churches over ence of the same country issued a statement forbidding apartheid, the LWF has the precedent to “discipline” other Lutheran believers to participate in celebrations led by a member churches who depart from the LWF’s confes- woman. This was clearly a transgression of the Leuenberg sion. In the present situation, the LWF could “discipline” Agreement, which requires mutual recognition: the minthe EECMY not so much for rejecting homosexual love istry of a female Reformed pastor of this communion has for itself, but for severing fellowship with the CoS and to be at least recognized by the others.”15 The Lutheran the ELCA. Although the sheer size of the EECMY, not Church of Poland was not “disciplined,” for it “accepted to mention the difficulty in obtaining votes for a censure to recognize that the ordination of women in the other from Africa and Asia, make it an unlikely prospect that churches was not in contradiction to the gospel.”16 the LWF will in fact “discipline” the EECMY. This example is very telling of the direction the LWF The second example of a controversy that threatened seems to be going. Individual member churches will not to divide world Lutheranism is the ordination of women. be required to ordain practicing homosexuals (or lesbiThere are parallels to the LWF’s policy toward women’s ans) as pastors, but they will need to recognize that their ordination (which the LWF prefers to call “women in the ordination in other member churches is not in “contraordained ministry of the church”). “Since 1984, the LWF diction to the gospel.” Presumably, if a church such as the has recognized and affirmed the goal EECMY refused to recognize the of seeing women in the ordained ordained homosexual ministers in The portrayal 13 ministry.” The LWF supports womother member churches they could of opposition to en’s ordination through its gender be disciplined. Even under the “rechomosexuality as a new justice policy. Funding grants are onciled diversity” model, churches form of paternalism and that accept the ordination of homoattached to the LWF’s gender juscolonialism recasts the tice policy, through which the LWF sexuals and those who do not cannot secures quotas for women’s particibe reconciled. Ultimately, the LWF discussion. 14 pation in member church bodies. “communion will need to decide if It seems quite possible that the LWF could encourage the a general position is possible and if pastoral exceptions acceptance of practicing homosexuals in the ordained are acceptable.”17 It is quite ironic that the “problem” in ministry through a policy similar to its gender justice the LWF is seen to be the churches (EECMY, Evangelical policy. For an example of the way in which women’s ordi- Lutheran Church of Tanzania, et al) that reject a decision nation provoked a controversy among member churches, made by a minority of members (CoS and ELCA). “Dealing with Difference in Communion Relationships” In the essay, “Faith, Culture, and Power,” homosexuprovides examples from two different church bodies. The ality is not seen as the “real” reason for the dispute. The first example involves the Evangelical Lutheran Church essay asserts: of Latvia, which began ordaining women in 1975 but This estrangement cannot be reduced to the ‘ethical’ stopped ordaining women in 1993. The Latvian church issue of homosexuality, for the latter functions as a was not “disciplined” by the LWF. The second example quasi placeholder for a host of issues ranging from involves the Lutheran Church of Poland, which does not cultural biases, economic interests and geopolitical ordain women. The article recounts the situation, “When developments to divergent hermeneutical responses and the disruptions unleashed by modernity; industrialization and post-industrialization; identity 12 Ibid., 73–74. politics and the anthropological and psychological 13 “Interview with LWF General Secretary on International Women’s valuation of desire, to name but a few.18 Day,” 2014. https://www.lutheranworld.org/news/women-ordainedministry-reflects-gods-call. 14

Ibid. “I hope and pray that we move from securing quotas for women’s participation to securing conditions for women’s participation. And I hope and pray that more churches will own the commitment to women in the ordained ministry as we engage in open and respectful conversations that are faithful to the Word of God that invites the baptized to become a prophetic sign of God’s powerful reconciliation.”

Parmentier, “Dealing with Difference in Communion Relationships,” 77. 16

Ibid.

Ibid., 84.

Hansen, “Faith, Culture, and Power,” 87.

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The rejection of homosexuality is not seen as an eth- only a symptom of another problem.23 The author sees the ical issue but connected to among other things such problem as two issues: “On the one hand, the nature of as cultural biases and differences in hermeneutics. The sexuality that is engraved at the center of our theologiglobal South, more so than the Western church, tends to cal symbolic order, which leads us to an exploration into read the Bible literally, while the West reinterprets what the powers of the body. On the other, that divisions are appears to be a clear prohibition into something like a call inscribed in the way in which previously existing themes for greater hospitality. are mediated by theological language and hermeneuAlthough the essay acknowledges that the EECMY tics.” 24In regard to the nature of sexuality, the author wants to “guard the truth of the teaching of the Bible,”19 deconstructs sexuality using a structuralist framework. it finds more significant the fact that the EECMY wanted The author asserts that the traditional view of sexuality to influence the CoS through communication. The essay has been replaced. He writes, “An initial approach must states that this was doomed to failure “since there are no consider the place that sexuality had … it mediates the organizational mechanisms that create an environment basic condition for life, procreation.” Using higher critithat presupposes the involvement of the ‘other’ in the cism to repeat the tired JEPD theory of the Pentateuch’s process of a church’s reaching a decision. In other words, authorship, the author asserts the Priestly version of the there is no way in which the ‘mind’ of the EECMY can text links, “sexual differentiation and biological repromeaningfully interact with the ‘mind’ of the CoS when duction with the image of God.”25 The author argues that their ‘bodies’ (churches) pursue autonomous existenc- viewing sexuality from the perspective of reproduction es.”20 The essay sees a problem with would be to leave sexuality at the level the LWF model, which has declared of animality.26 The author argues that The divide over itself a communion but is organized once reproduction could be separated homosexuality is a along the lines of a federation of from sexual desire, “a new (sexual) symptom of a far greater embodiment of identity became posindependent churches. Each indeproblem. pendent church can take an action sible.”27 He argues that the women’s that affects the other churches in the movement of the 1960s led to the communion, and no mechanism exists for the members gay and lesbian movements. His identification with the of the communion to influence the individual members. women’s movement as the beginning of a “radical change The author notes that the inability of one member to of mind”28 which opened the door to the gay and lesinfluence another member is the only point the EECMY bian movements, parallels the developments within the made. He says, “The EECMY has posited a very import- church, where the acceptance of women’s ordination led ant issue that is key for the Lutheran communion as a to the ordination of practicing homosexuals. whole.”21 Despite this acknowledgement that the EECMY According to the author, the woman’s movement is the pointed out a weakness in the LWF’s structure, the author beginning of the end for patriarchalism and colonialism. is sympathetic to the CoS and the ELCA. He writes, “Yet The acceptance of homosexuality is the complete destructhis is as far I can go with the claims of the EECMY’s tion of patriarchalism. He writes, “Therefore the struggle leadership … I am very supportive of the position taken by the CoS as well as the ELCA both in what pertains to 23 Ibid. “The issue of same gender relationships comes to the bylaws regarding ministerial functions and their sensitive fore, however not as a cause of division but as its symptom... the of the ordination of persons of same gender reading of a cultural and social context that has mutated problematization orientation in committed relationships and the liturgical blessing of our hermeneutical coordinates in relation to sexuality in same-sex marriage is the symptom of a division that already existed and transcends the issue of homosexuality.” general, and homosexuality in particular.”22 24 Ibid., 90. The author continues by noting that the so-called “eth25 Ibid. ical” issue of homosexuality is not the core issue but rather 26 19

Ibid., 88.

Ibid.

Ibid. “But approaching sexuality only from the angle of its reproductive power would be tantamount to remaining merely at the level of ‘animality.’ Human sexuality has a meaning that transcends its biological attributes, for it is the zero level from which the whole apparatus of symbolic thinking and thus culture arises.”

Ibid., 89.

Ibid., 91.

Ibid.

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initially concentrated on women’s rights unleashed a powerful shockwave: the calling into question of patriarchy also challenged heterosexuality as the exclusive norm for sexual desire. Soon other emancipatory movements emerged around the vindication of gay orientation and lifestyles that had a radical critique of patriarchal constellations in common with the women’s movement.”29 The author argues that sexuality is not just about reproduction or pleasure, but it also serves as “a symbol that communicates which and what type of relationships are considered to be desirable, expected, or required.”30 By viewing sexuality through the lens of power, the author can equate traditional male and female sex roles with colonialism. Same sex relationships shatter this “colonialism.” Rather than seeing the church accommodating the culture by accepting homosexuality, the author sees the “full recognition and inclusion of persons of same-sex orientation in the ministry and practices of the church” as creatively applying “the gospel of Jesus Christ in the midst of new configurations of love and justice.”31 The author equates the acceptance and inclusion of practicing lesbians and homosexuals in the ministry of the church as similar to the voices of post-colonialism and liberationist “demands voiced by many churches in the global South since the 70s.”32 Notice the shift. If the global South demanded the end to colonialism by the West, then in the same spirit, the global South should accept and include homosexuals in the ministry of the church, as the rejection of homosexuality is one of the last forms of patriarchalism and colonialism. To overcome the impasse that divides churches like the EECMY and the CoS or ELCA, the Gospel must be properly understood. The author writes, “Suffice it to say that differences are insurmountable when the gospel is confused with a particular sociological instantiation.”33 By this, he means the Gospel cannot be tied to a particular social arrangement such as marriage between a man and a woman. The author equates the position expressed by the EECMY (although he does not mention the EECMY by name) as “virtually fundamentalist” and delivered by “reactive leaderships.” He regards the “virtually fundamentalist” position of rejecting homosexual ordination

and same-sex marriage as “a blatant case of profanation of the sacred,” even impinging on the gospel as promise.34 Leaving behind “colonial unilateral normativity,” which would allow the acceptance of homosexual clergy and of same-sex marriage, allows inter- and trans-contextuality to form the “main trace of a communion.”35 In summary, according to this essay, the break in communion between the EECMY and the CoS and ELCA was not caused by the “ethical” issue of homosexuality but due to a breakdown of the structure of the communion, which operates more like a federation. He writes, “As a federation of churches the Lutheran communion leaned upon an identity cemented by a diachronic trajectory provided by Scriptures, confessions and, above all, the memory of the Reformation and its missionary expressions.”36 This forms a symbolic tradition. For the author, the danger today is to regard this symbolic tradition as if it did not emerge from synchronic moments. This is to say, the Scriptures, the Confessions and Reformation emerged from synchronic moments, and if placed in a context and time such as the present, these items would have developed differently. “Yet (late) modernity and the post-colonial situation have offered new perspectival approaches that need to be assimilated if churches are to be in a communion that is expressed through the constant negotiation of relationships mediated by (theological) language.”37 The author argues that the “federation” mindset needs to pass as a “communion” mindset develops. Although the author does not explicitly name the EECMY, CoS or ELCA, they are implied. The statement is as much of an indictment against the EECMY as it is against the CoS and ELCA. The CoS and ELCA acted autonomously and as a “federation” by adopting same-sex marriage and homosexual ordination. Likewise, the EECMY acted autonomously and as a “federation” by breaking fellowship or communion with the CoS and the ELCA.

Ibid., 97. “Virtually fundamentalist postures as the ones expressed by the positions or reactive leaderships seem to be a blatant case of profanation of the sacred. They impinge not just upon the particular regard, opinion or even doctrine that one may have of the ‘orders of creation,’ but on what constitutes the promissio, the gospel as such.” 35

Ibid., 93.

Ibid.

Ibid., 96.

Ibid., 98. “It is as if the very reality of a globalized world demanded the emergence of a new mind which leaves behind both the colonial unilateral normativity and the contextualist necessary reactions, in order to advance into a normed and normative inter- and transcontextuality as the main trace of communion.”

Ibid.

Ibid., 99.

Ibid., 97.

Ibid.

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Conclusion Martin Junge, the general secretary of the LWF, in his introductory essay, writes, “I believe that the LWF communion needs to resist the current tendency in our world to align ecclesial relationships along the criterion of like-mindedness, particularly around specific issues of ethics.”38 Junge’s statement removes ethics from the realm of scriptural truth and places them into the realm of mores and social conventions. In the document, “ethics” serves as a euphemism for homosexuality and lesbianism. Certainly, Schleiermacher’s conception that a church is made up of like-minded individuals is not correct. Yet the Augsburg Confession, Article VII, recognizes that the Church is found where the Gospel in all its articles, that is, both the Law and the Gospel, is taught and where the Sacraments are rightly administered. The so-called “ethical” issues are a part of the Gospel in all its articles. The acceptance of the Gospel in all its articles, including the Bible’s teaching about homosexuality, is something the LWF relegates to a hermeneutical difference. The portrayal of opposition to homosexuality as a new form of paternalism and colonialism recasts the discussion. The global South has experienced paternalism and colonialism first hand from Western churches. Meanwhile, Western churches have attempted to avoid being paternalistic and colonialistic. Everyone wants to avoid paternalism and colonialism, much as the smoking of cigarettes in the 21st century is avoided or at least hidden from public view. The argument that opposition to homosexuality is colonialism turns the tables on the global South, making the historic recipients of colonialism into the colonialist because of their position on homosexuality. The Western churches become the victim while the churches of the global South become the perpetrator of colonialism. These articles from the LWF portray opposition to homosexuality as the new colonialism. Yet the reality is somewhat different. As an African pastor stated, “Homosexuality is equivalent to colonialism and slavery.”39 The acceptance of homosexuality is being imposed and forced upon both African nations and churches by the West. Governmental aid and financial loans are connected to promoting a greater acceptance of homosexuals in Africa. Such actions fit the 38

Martin Junge, “Claiming the Gift of Communion in a Fragmented World,” in Understanding the Gift of Communion: The Quest for a Shared Self-Understanding of the Lutheran Communion, 9–15 (Geneva, Switzerland: The Lutheran World Federation, 2014), 15. Fredrick Nzwili, “African Clerics: Gay Rights Equal Colonialism,” The Christian Century 131:7 (April 2014): 15. 39

very definition of colonialism, “the exercise of dominion”40 or the “enforced economic dependence of one country over another.”41 “In a 2007 Pew Research Center poll, 97 percent of surveyed Nigerians and Ethiopians, 96 percent of Ugandans and Kenyans, and 95 percent of Tanzanians believed their respective societies should reject homosexuality.”42 Even the most progressive Western nations do not have as much support in favor of homosexuality as the African countries do against it. The new colonialism is trying to force the African nations and churches to adopt a Western, liberal sexual agenda that accepts homosexuality. “A call for greater acceptance of gays and lesbians has put African and Western churches on a collision course, with some African clerics likening criticism from the United States and Europe to a new wave of colonization by the West.”43 In Understanding the Gift of Communion, the EECMY, which took a stand against the practices of the CoS and the ELCA regarding the ordination of homosexuals, becomes the unnamed colonialist, the aggressor against the poor Western churches. The irony of the former colonialists identifying the EECMY as colonialistic for taking a biblical stand is rich. Such a move is the ultimate in colonialism, as it imposes both a position and a title. The Gift of Communion does express some things correctly. For instance, the divide over homosexuality is a symptom of a far greater problem, as it demonstrates that some LWF member churches hold to the Scriptures as the source and norm of their teaching, while other LWF member churches do not hold to the Scriptures in the same way. The EECMY should be commended for its bold stand and witness to the Scriptures. Perhaps, the EECMY will serve as an example for others. The EECMY is an example of a church that stood up to the new colonialism and resisted being colonized by a position foreign to the Holy Scriptures and the Lutheran Confessions. The Rev. Dr. Albert B. Collver III is LCMS director of Church Relations and assistant to President Matthew C. Harrison.

Kohn, “Colonialism.”

Gilkes, “Colonialism and the Biblical Revolution in Africa,” 59.

Sarah Dreier, “Disagreements over Homosexuality Divide African Churches and the ELCA,” Word & World 34:2 (2014):191. 43

Nzwili, “African Clerics: Gay Rights Equal Colonialism,” 15.

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

Will more intentional and effective parish education practices have

Teaching the Faith in the Parish

a significant, positive impact on reversing membership losses in the LCMS?

by Mark Blanke

s we reflect on parish education in the 40 years. If we had been implementing intentional and church, we inevitably align with one of two effective educational practices during that time period possible frames of reference. Either we focus on a it would be hard to find support for my hypothesis, but philosophy behind our parish educational efforts (usually indications are that we have not been implementing such linked to a theological orientation) or we consider a practices. Insights into our educational practices can be methodological focus. The methodological focus allows one found in various sources, including the 1970 Report on to consider the way that parish education is implemented Confirmation and First Communion, the 1970s research within a church — regardless of the philosophical lens, that led to the book How Different are People Who Attend except in those few cases where the methods might run in Lutheran Schools?, the 1995 Congregations at Crossroads opposition to a certain philosophical orientation. study of the LCMS, the 2006 Institute for Religious This paper will elaborate on the Education study of parish educamethodological aspect of parish tion practices in the LCMS, the An effort to educate education. It will focus on research 2010 What’s Happening in LCMS our educational leaders into how we are presently doing Confirmation study, data from on the value of designing in the church, what implications several Lutheran Annuals and educational experiences that the 2014 study of “healthy” conthere are for specific methodoloseek to apply learnings to gies and make recommendations gregational characteristics and for change. educational practices. the process of living a Full disclosure requires that The Congregations at Christ-like life has the I share that I consider myself to Crossroads report said that potential to greatly enhance be an advocate for parish educa“Nowhere is the need for a culture the educational experiences tion. This paper is written with the shift more evident than in the that are already happening biases and prejudices that accomfindings on Christian education,” pany the role of advocate. I would which it described as having too in our churches. wish for the readers of this paper to low a participation level, being increase their advocacy for parish education. too often seen as something that is only for children and My operational hypothesis for this paper is that more too teacher-centered, offering content that is neither releintentional and effective parish education practices would vant or “engaging in content and process.” have a significant, positive impact on reversing membership This study gives us some idea of the state of religious losses in the LCMS. education in our church body in the 1990s, but what In order to construct an argument that supports the other data is available to give a glimpse at our more recent hypothesis, we need to take a look at the current state of efforts? What do we know about what our people underparish education in the LCMS. Are we effective? Are we stand and what we are doing in religious education efforts using techniques that are consistent with known effective in the LCMS? methodologies? How intentional are we in planning and In an article in The Lutheran Witness titled “How executing our educational ministries? Do We Get to Heaven?” Rev. Andrew Simcak quoted data from the Barna Research Group regarding how State of parish education within the LCMS adults from different denominations answered the quesThe decline in membership in the LCMS goes back about tion “Can a good person earn his way to heaven?” The

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

percentages below are the percentages of those from each denomination who said “yes” to the question: Assembly of God 22% Baptists 38% Presbyterians 52% Lutherans 54% Episcopalians 58% Methodists 59% Mormons 76% Catholics 82% Bergman’s 2006–2007 report on Confirmation: 1. 77 percent of pastors report that there are no classes for youth (other than Sunday school) prior to the start of Confirmation instruction.

In Holy Communion, one receives: 1) 28% … “Bread and wine as symbols of Christ’s presence” 2) 40% … “Christ’s body and blood and bread and wine” 3) 31% … “Christ’s body and blood which replace bread and wine”

One of the greatest errors an educational leader can make is to believe that their learning experience is somehow exempt from the truths that we know to be operational everywhere else.

2. 82 percent of pastors agreed with the statement that “For most Lutherans, youth confirmation is the most important Christian education event in their lives.”

3. 77 percent of pastors report that the percentage of confirmands still involved in the congregation as seniors in high school is less than 60 percent; 22 percent of pastors report that less than one out of five seniors are still involved. 4. While 92 percent of pastoral respondents indicated that

Concept

to prepare confirmands to receive Holy Communion was a “very important” or “important” goal of Confirmation instruction, post-Confirmation youth answered the following question with these responses:

4) 1%… “I’m not sure”

What LCMS Youth and Adults Understand

In a 2001 article in Lutheran Education, Dr. Lou Jander revisited some of the findings from the 1995 study of LCMS congregations. The study, which involved mainly active members of our church body, asked respondents to indicate their understanding of key concepts in our theology. The following table shows the percentage of respondents who felt they had a “good or very good” understanding of the concept and the percent that felt the concept was “important or very important.”

Understanding

Importance

Adults

Youth

Adults

Youth

Sanctification

Grace

Justification

Law

Gospel

Priesthood of all believers

Baptism

Evangelism

Stewardship

Means of Grace

Lord’s Prayer

Original Sin

Apostles Creed

Confession

Absolution

Righteousness

Taken from a survey of the LCMS completed in 1995 by Benson, Roehlkepartain and Andress. Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

The data from these sources provides evidence that, on the very basic level of developing a cognitive understanding of our faith, our educational programs are proving to be ineffective. Statistical data from The Lutheran Annual: 1. Retention

a. 6 5.3 percent of the children baptized in 1963 were confirmed in 1976

b. 54.9 percent of the children baptized in 1977 were confirmed in 1990

c. 46.9 percent of the children baptized in 1990 were confirmed in 2003

d. 46.9 percent of the children baptized in 2000 were confirmed in 2013

While there are likely many factors that influence the retention of children in the church, educational programming (or the lack thereof) is likely one of those factors. 2. Pastoral support — statistically, there seems to be enough pastoral resources to justify an adequate focus on religious education in the parish.

a. In 1971, when we had the largest number of baptized members, there was one pastor for every 570 members.

b. In 1993, there was one parish pastor for every 488 baptized members in the Synod.

c. In 2003, there was one parish pastor for every 471 baptized members in the Synod.

d. In 2013, there was one parish pastor for every 376 baptized members in the Synod.

When one considers the increase of DCEs, DCOs, deaconesses, DPMs and other commissioned ministers added to congregational ministries since 1971, we can assume that the ration of member to church professional is even lower. It is not likely that inadequate staffing can be to blame for our membership decline. 3. Sunday school While the Synod has lost 19.5 percent of its baptized membership between 1993 and 2014, “Sunday Classes and Bible Study Groups” have had the following statistical changes over the same ten year period: Ages 2–3: -62% Grades 5–6: -54%

Ages 4–5: -52% Grades 1–2: -57% Grades 3–4: - 54%

Grades 7–8: -54% Grades 9–12: -32% Young adults and Adults: -28%

While it is obvious that our membership is aging, which may account for some of the decline in grade school age classes, one could assume that an increase in adult membership would lead to an increase in adult study attendance. Data from 2014 shows that attendance at adult and high school Sunday morning Bible studies represents only 9.5 percent of our confirmed membership. State of Religious Education (2006) data from research done by CUNE and the Institute for Religious Education (IRE): 1. Pastors estimate that around 50 percent of eligible children participate in Sunday School at least one half of the time. 2. On average, pastors say that 46 percent of youth are still active in their congregation four years after confirmation (lower than the estimate in Bergman’s study.) If this estimate is accurate, it means that we lose over 50 percent of our youth between Baptism and confirmation and an additional 50 percent between confirmation and graduation from high school. 3. Only 32 percent of congregations offer some sort of midweek learning experience for their children (other than confirmation classes). 4. Pastors estimate that about 21 percent of adult members participate in adult learning experiences, but attendance data from the same congregations show the number attending Sunday study is close to 9 percent and an additional 5 percent attend midweek studies at the church. Pastors also estimated that 19 percent of members attend more than one study at a time. Synod data suggests attendance figures closer to 14 percent for adults. 5. Pastors were asked to rate the following items from 1–10 with 1 being low. 6.0 The degree to which the congregation makes parish education a priority. 4.1 The degree they are satisfied with the education participation levels in their congregations. 6.0 Their congregations’ effectiveness in education of children

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5.2 Their congregations’ effectiveness in education of youth 6.0 Their congregations’ effectiveness in education of adults

our service to the poor and hurting in our world, especially during the past few years, so it is unlikely that we are being seen as more detached from society today as we may have been in years past. In the past 30 years we 6. 45 percent of pastors say they feel parish education haven’t seen a major schism or split related to theological effectiveness in the LCMS has diminished over the differences. Changing societal perceptions of Christianity past 15 years. Thirty percent say it has stayed the and religion in general has definitely contributed to our membership losses, but there are other evangelical same and 17 percent say it has improved. denominations that are seeing fewer losses or even slight 7. A majority (57 percent) of pastors have had no college growth. I believe that through the process of eliminating coursework that focused on educational methodol- some of the variables and identifying the deficiencies that ogy other that the one required seminary course and are obviously present in our cura similar percentage have not rent education ministries, we can taken any continuing educaWe have a poor make an assumption that education that has focused on the tional deficiencies contribute to perception of the state of topic — yet, pastors estimate our membership decline. our educational ministries, that 23 percent of all their we have poor attendance Making changes that would time is spent on Christian help our educational efforts at all levels, participation education efforts for their to be “intentional and effeccongregations. is declining faster than

The research is clear: we have a poor perception of the state of our educational ministries, we have poor attendance at all levels, participation is declining faster than our membership losses and pastors are expending a great deal of time preparing and leading educational ministries without having adequate preparation for the task.

our membership losses and pastors are expending a great deal of time preparing and leading educational ministries without having adequate preparation for the task.

Summary of the state of parish education in the LCMS While one cannot determine causality from the data, it is clear that too many members of the LCMS are deficient in their understanding of our faith and too few are active in our education offerings (as well as other congregational activities.) In fact, virtually all of the data points to significant inadequacies in our educational ministries in the church. What is missing from the data is the exact cause of these inadequacies. The problems can’t be linked to inadequate staffing, and all of the findings can’t be attributed to the changing demographics (primarily an aging population) of our Synod. All indications are that the Word is still being preached in our churches and the Sacraments are being properly administered. Synod efforts have amplified

tive”

As we consider our educational practices, I’d like to propose the following operational assumptions: 1) It is only “effective” education if people learn. The difference between teaching and talking is that teaching has happened if the recipient gains a changed perspective. Talking is “effective” if a person has formed words and expressed them.

2) There are better ways to teach and worse ways to teach. This seems an obvious statement but it means that there are preferred methodologies. Acceptance of this simple assumption would lead one to a search for the educational methodologies that have the greatest potential for success. For example, the research from many sources show the inadequacies of teacher-centered learning experiences, especially in adult education, so we can assume that the focus on teacher-centric methods (which the Congregations at Crossroads study said are prevalent in the LCMS) would be detrimental to effective learning and less-effective than alternative methods.

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

3) Content knowledge is not synonymous with teaching capability. Some have advocated that teaching ability is influenced only by knowing the material in a greater amount than your learners. Experience should tell all of us that there is more to teaching than merely knowing the content. We have all had teachers who have done a better job of educating us than have other teachers — yet all of our teachers have probably known the content better than the students they teach — so the mere knowledge of content must not be a significant determinant of capability at teaching. 4) The Church is an open system, affected by things outside of the Church. While our doctrines shouldn’t be swayed by societal trends and the preferences of our members, things that take place in society (wars, court decisions, technology, calamities) do influence our programming and how our message is interpreted. We can make the assumption that the characteristics of learners (developmental capabilities, teaching style preferences, personal goals, retention capabilities) should be considered when planning educational programs within the Church. 5) Pastors are the key to improving education in the church. While it is true that our Synod has developed the office of the DCE to provide leadership for the educational programs of the church, only 600 or so DCEs serve the 6200 congregations of our synod and they are responsible to their senior pastors to design the educational efforts that fit the pastor’s vision for the best direction for the church and how to best use its resources. The data indicates that the deficiencies of our educational ministries are systemic to the entire synod and as such, should be prioritized by those who have the authority to make these prioritizations.

What evidence exists to show that effective and intentional Christian education may help with growth in membership? The most significant reason for prioritizing education in the church is because we are commanded by God to make study of His Word a priority (Matt. 28:20; 2 Tim. 3:16– 17; Deut. 4:9, 11:19; Acts 2:42). Also, ample data exists to show a connection between positive congregational outcomes and effective educational efforts. This data is found in research done by Search Institute, Thom Rainer,

The Institute for Religious Education and Daniel Olsen among others. The Search Institute’s Effective Christian Education study was released in 1990. It is a study of around 11,000 members of six major Protestant denominations. It is the most extensive research conducted on the topic of Christian education in the church in the past century or perhaps ever. Among other things it found that: o Effective educational methodologies could be identified o There was a correlation between the use of these methods and: 1. Dedication to one’s denomination and congregation 2. The presence of “characteristics of faith maturity” in members The authors stated that “Christian education matters much more than we expected. Of all the areas of congregational life we examined, involvement in an effective education program has the strongest tie to a person’s growth in faith and loyalty to one’s congregation and denomination. While other congregational factors also matter, nothing matters more than effective Christian education [emphasis added]. And this is as true for adults as it is for adolescents” (pg. 2). Thom Rainer and LifeWay Research has also found correlations between educational methods and positive outcomes. In studies of 500 churches of the Southern Baptist Conference (SBC) and 500 non-SBC Protestant churches, Rainer defined a category of churches that had higher than average growth rates and greater retention rates of new members. He called these churches “evangelistic churches” and stated that:”The research is clear if not overwhelming. Sunday School [children and adult] is the [emphasis in original] most effective assimilation methodology in evangelistic churches today” (pg. 47). Regarding intentional and effective education, Rainer went on to say that “the mere existence of a Sunday School [children and adult] does not produce assimilation. The classes must have the best and most thoroughly trained teachers. Sunday School works, but only if we work Sunday School” (pg. 47). The Institute for Religious Education at Concordia University, Nebraska, together with the Office of National Mission of the LCMS conducted a study in 2014 that looked at the characteristics of congregations

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

that considered themselves to be healthy (“health” was self-defined by pastors but was related to growth, worship attendance, availability of resources, absence of conflict and other factors.) Congregations that exhibited a high level of intentionality in Christian education (measured by the degree to which they followed effective educational methodologies) are more likely to report being healthy. In a study of 1,424 congregations in Indiana, which included LCMS congregations, Daniel Olsen found that the prioritization of Christian education for youth and adults had the highest correlation relative to congregational growth among the “program” functions of a church (included were Christian education, local evangelism, social action and world mission support.) The data contained in the first two sections of this report should lead a person to two conclusions: (1) Effective Christian education is an integral and vital part of the ministry of the church, and (2) The churches of the LCMS are presently doing a poor job of religious education — attendance is poor, methodology is inadequate and the knowledge base and discipling development of our members is suffering. What can we do to enhance the process and help bring the LCMS back to its historical roots of excellence in education? Here are some possible responses: A. Renew a passion for parish education. In Luther’s Preface to the Small Catechism he states that those who refuse to learn are not to be admitted to the Sacrament, accepted as sponsors at Baptism or “allowed to exercise Christian liberty in any way” and that such individuals should be denied food and drink. While Luther’s enthusiasm for education can be appreciated, his approach may be a bit more drastic than we would wish. Still, his writings speak of a passion for the importance of education that is too often missing from churches today. B. Aim at application and lifestyle changes. Sociologists tell us that the majority of adult learners are goal oriented; yet most congregationally-based studies are not designed with clear goals for the learner. Knowledge of doctrinal content is always a good thing, but it is often the sole focus of a curriculum — especially adult education in the church. The Congregations at Crossroads showed us that many congregations have educational experiences that are passive and teacher-centered — experiences that do little to enhance faith formation.

An effort to educate our educational leaders on the value of designing educational experiences that seek to apply learnings to the process of living a Christ-like life has the potential to greatly enhance the educational experiences that are already happening in our churches. C. Enhance pastors’ preparation — help them to see religious education as an “open system.” One of the greatest errors an educational leader can make is to believe that their learning experience is somehow exempt from the truths that we know to be operational everywhere else. This “closed system” mentality sees the church as somehow unaffected by what is happening elsewhere. We see this exhibited when known methodologies that enhance educational effectiveness are not implemented or even considered for application within a parish education experience. Educational leaders seem to feel that religious education is somehow independent of influencers such as methods, developmental characteristics of the learner and motivational factors. An open system perspective encourages educational leaders to seriously consider the factors that are influencing educational effectiveness and to construct experiences so these factors are dealt with appropriately. D. Identify district educational consultative experts. Districts and other synod judicatories are facing significant resource demands. Difficult decisions need to be made relative to district priorities and where energies will be placed. As little as 10 to 15 years ago, more districts were able to have staff persons who were experts in the area of parish religious education. Resources seldom allow such specializations today, and often districts appoint dedicated and well-meaning staff to multiple responsibilities, but they often do not have the passion or the expertise to serve as an competent resources and advocates for parish religious education. There are individuals within each district who could serve as a consultative expert in the area of parish religious education. One or more pastors who come from a teaching background, DCEs or lay leaders who have been prepared for work in educational fields, have a passion for parish religious education and who have competencies to serve as consultants to congregations seeking to enhance their educational efforts could be identified. These individuals may serve for little or no pay, but need to be lifted up by district presidents and be given access to district resources in order to

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

adequately service the needs of congregations and to consistently promote religious education efforts within the district. E. Define characteristics of a “healthy congregational education program.” Many congregations may be completely unaware of the criteria at which they should be aiming in order to have a “healthy” parish religious education program. What constitutes a good level of adult participation? What type of training should be present for educational leaders in the congregation? How much of a congregation’s budget should be aimed at religious education efforts? What does a comprehensive curriculum look like? How can you structure small groups so that they work together with your other educational efforts? What confirmation practices seem to enhance retention? How might the Sunday worship schedule enhance or detract from educational efforts? The answer to these and many more questions might benefit congregations in their planning and in working to enhance educational ministries. While these questions can be answered fairly easily, it is hard to get the answers out to congregations in a way that gets noticed and has an impact on congregations. Districts have better access and influence with congregations than any other synod source. It would have the potential of enhancing any information if the districts chose to serve as the distribution source and advocate for the use of this resource for congregations. Awareness of a problem is the first step in resolving it. I have been surprised in my 35 years of serving within the LCMS to hear so little from leadership on the issue of enhancing religious education in the church — especially in light of the overwhelming evidence pointing at systematic decline in regards to education. Perhaps this article will raise awareness so that key leaders will take up the cause of reviving our educational efforts — and thereby help our beloved Synod to regain some of the membership losses that we have seen over the past few decades.

References Benson, P.L., E. C. Roehlkepartain and I. S. Andress. Congregations at Crossroads: A National Study of Adults and Youth in The Lutheran Church—Missouri Synod. Minneapolis: Search Institute, 1995. Benson, P.L. and C. H. Eklin. Effective Christian Education: A National Study of Protestant Congregations. Minneapolis: Search Institute, 1990. Bergman, M. “What’s Happening in LCMS Confirmation?” 2010. http://www.cune.edu/resources/ docs/Research/youth-confirmation-report-July-2010.pdf Blanke, M. “The State of Christian Education in The Lutheran Church — Missouri Synod.” Concordia University, Nebraska: The Institute for Religious Education, 2006. Blanke, M. “Congregational Education Practices and Congregational Health: A Survey of LCMS Congregations.” Concordia University, Nebraska: Institute for Religious Education, 2014. Brekke, M. How Different are People Who Attend Lutheran Schools? St. Louis: Concordia Publishing House, 1974. Jander, L. C. “Revisiting Congregations at Crossroads.” Lutheran Education 137:2 (Winter 2001): 104-115. Olson, D.V.A. “Congregational Growth and Decline in Indiana Among Five Mainline Denominations.” In Church and Denominational Growth, ed. Roozin and Hadaway. Nashville: Abingdon, 1993. Rainer, T.S. High Expectations. Nashville: Broadman and Holman, 1999.

Dr. Mark Blanke is DCE program director, director of Strategic Planning and University Institutes and chair of Christian Educational Leadership at Concordia University Nebraska.

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

The Church cannot afford to

Book Review and Commentary

skirt the work of apologetics.

Making the Case for Christianity: Responding to Modern Objections Edited by Corey D. Maas and Adam Francisco (St. Louis: Concordia Publishing House, 2014) by Jacob Corzine

ervice on the mission field that is a university certain modern objections to Christianity that allow campus places the real need for apologetics regu- me to pass along responses with depth, responses that, larly — if not daily — in front of me. Most often I find because they are based on depth of understanding, can myself making an apologetic for Christian beliefs to the be better tailored to the individual or individual’s specific very Christian students I’m called to serve, something objections. that comes as no surprise to someone who was also The book contains seven essays by Lutheran authors once a Christian college student. Less often, but still not versed in apologetics. Joshua Pagan presents and defends infrequently, I find myself attempting to equip Christian the Kalam Cosmological Argument, which makes the students to make an apologetic to inquiring friends. Only case for a first cause in the universe; he defends the posion a few rare occasions have I been, as a campus pastor, tion that first cause is a personal God. Mark Pierson’s directly involved in debates, arguments or conversations engagement of Bart Ehrmann on the reliability of the with adamant or skeptical unbelievers. history as presented in the Gospels first casts doubt Thus the perspective out of on Ehrmann’s own assumpwhich I take a book like Making the tions about the study of history Lutherans are not Case for Christianity: Responding before summarizing the mass carrying out the to Modern Objections in hand. of evidence that undergirds the apologetic task alone. I’m concerned with being aware reliability of the New Testament of such “modern objections” and texts. Craig Parton’s assessment being prepared with responses, of Christ’s resurrection is cast mostly for the friendly interlocutor who actually antici- as a matter of proper assumptions, as he contends that pates that a good response exists. He (or she) is seeking it legal investigation is more apt than the historical sort either to satisfy personal concern or to more convincingly for addressing the resurrection, and then makes the case speak about the faith with another. Whether I like it or for a preponderance of eye-witnesses. A second, much not, the students I serve are closer to the apologetics front more confrontational engagement with Islam (the Kalam line than I am myself. Cosmological Argument was the first) is found in co-edMaking the Case, however, is written for me, the itor Adam Francisco’s response to Muslim polemicist pastor. For the most part, its authors don’t employ the Louay Fatoohi. Fatoohi, and with him a millennium of engaging style of a Craig Parton (Parton’s own contri- Muslim assaults on the divinity of Christ, are pinned to bution to the volume notwithstanding) or Gene Veith. the wall on their hasty rejection of the reliability of the While I don’t doubt that the necessary combination of biblical texts. comprehension and interest exists among many Christian John Bombaro’s essay on the Scandal of Christian university students, I’m sure that some do not possess it, Particularity turns to a different kind of objection than in even though they are struggling the apologetic struggle. the previous essays as it defends God’s prerogative to save For them, those other books exist, but also for them, I some and damn others by prioritizing righteousness over bear the responsibility. fairness in God’s kingdom. Angus Menuge deals with the This is where Making the Case shows its value — in problem of evil in a way that shows not only the limitaproviding me with the material of quality responses to tions of atheist objections but also draws attention back

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

to the cross of Christ as that which finally must stand front and center in the discussion. In the last essay, on Christianity’s Cultural Legacy, co-editor Korey D. Maas turns the apologetic to the offensive, defending the moral contribution of Christianity to Western society but also neatly recognizing that the heart of the apologetic matter is actually defending the existence of God revealed in Jesus Christ. Finally, the skeptical reader would do well to begin with Adam Francisco’s conclusion, a concise apologetic for the discipline of apologetics. The individual essays are followed by bibliographies that are particularly valuable but also drive home a point: Lutherans are not carrying out the apologetic task alone. On the contrary, in this we are reliant on any number of other Christian writers. At the same time, this is what helps the book be unique, since it takes the good work of those writers and casts it in terms in which Lutherans learn to think, also poking it with the hard questions about the proper distinction between Law and Gospel and the pre-eminent place of the cross. In one place I would hesitate with my praise for the book. Sometimes the objections being addressed are too quickly trivialized at the beginning of the essay. I would expect this to frustrate some readers with genuine concerns about the respective objections. Assessing the whole of the book, however, as someone fairly new but not entirely foreign to apologetics, I’m quite pleased. Already in the last few months, it’s helped me to more competently speak to some modern objections to the Christian faith. I’ve heard a rumor that another volume is coming, and I hope this is true. We cannot afford to skirt the work of apologetics. The Rev. Jacob Corzine is campus pastor at Lutheran Campus Ministry, University of Pretoria, Pretoria, South Africa.

Journal of Lutheran Mission | The Lutheran Church—Missouri Synod

We receive no particular

Book Review and Commentary

explanation for suffering, but we do receive God’s promise that He will be faithful to His loving pledge to sinners for Jesus’ sake.

Mercy in Action: Essays on Mercy, Human Care and Disaster Response Edited by Ross Edward Johnson, introduced by Matthew C. Harrison (St. Louis: The Lutheran Church—Missouri Synod, 2015) by Mark C. Mattes

his volume is a collection of twenty-nine disaster-struck area in order to help repair and rebuild (16), essays or written resources compiled by Ross and to provide food, water, clothing and shelter. This book Edward Johnson, director of Disaster Response for the seeks to assist not only these workers but all church leaders LCMS. These essays highlight a definitive characteristic who want to understand the basis for the way in which proof Matthew Harrison’s presidency of the LCMS: diakonia, viding for neighbors in need is an outgrowth of God’s prior service or mercy. In a word, Harrison has placed an service to the faithful in Word and Sacrament. agenda before the LCMS that values not only witness When “bad things happen to good people,” some people (martyria) and worship (leitourgia) but also service to demand an explanation from God. Some who request such those in need, whether or not they confess Jesus as Lord explanations or theodicies assume that humans actually (169). For Harrison, the Church is to be a “mercy place,” own or possess their own lives. But, in truth, even our own which offers Christ’s love and service to the “needy” lives do not belong to us. Instead, they belong to God, who (111). Given the fact that the last decade has seen an is not obliged to give explanations for His ways. In the uptick in natural or humanmidst of disaster, humans expericaused disasters, this book, along ence God as hidden or absconded, We receive no particular with Harrison’s highlighting of not seeing God’s face but instead explanation for suffering, mercy, seems most pertinent. his “backside,” as Luther put it. In addition to the Scriptures’ Hence, the contributors to this but we do receive God’s appeal to Christians to be agents book claim a “theology of the promise that He will be of mercy in the world, Harrison cross” in contrast to a “theology faithful to His loving pledge harkens back to Luther, who of glory” as a solid platform from to sinners for Jesus’ sake. noted that since Christians are which to minister to those sufferall “one cake” in Christ, then they ing. A theology of the cross does must care for one another and that insensitivity to the not futilely avoid pain by means of bargaining with God plight of others is never justified (225). Likewise, as part or developing theodicies, but instead like Jesus suffers pain of his reform of the Church, Luther advocated a “common when it invariably comes. In contrast to secularism, it is not chest” for the church to offer gifts and loans to those in the meaninglessness of fortune’s wheel that we encounter need (305). If we are to be faithful to the Reformation, in disasters, but instead we meet God, but precisely in a then we have an obligation to provide for those in need. way that deflates our sense of control. Such destabilizing A disaster is an event beyond the control of affected experiences call sinners not to theodicies but instead to individuals that results in great harm, suffering, destruction repentance and faith, since sinners have nothing of their and damage. Disasters damage a community’s ability to own to which to turn. We receive no particular explanation sustain life without outside assistance (15). That Christians for suffering, but we do receive God’s promise that He will must respond to the needs of others is an outgrowth of the be faithful to His loving pledge to sinners for Jesus’ sake. fact that their Lord, in His earthly ministry, was a healer Believers are promised resurrection and eternal life. of the sick, a feeder of the hungry and one who assisted Ross Johnson notes that although repentance is humthe poor (20). For that reason, the LCMS has developed bling, its renewing power resides in that it moves sinners an “Lutheran Early Response Team” (LERT) that enters a out of their self-centeredness and allows them to trust in

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God’s mercy granted in Christ. With pastoral sensitivity, Christians offered one another, thereby embodying Christ’s Johnson notes that when something bad happens, that love, as they cared for the needy, the impoverished, the does not necessarily mean that one is being punished: We enslaved and the imprisoned. Essays from Martin Luther, all participate in a world subject to death (34). Likewise, Martin Chemnitz, Johann Gerhard, C. F. W. Walther, John Pless points out that repentance lets go of the point- Theodore Julius Brohm and Wilhelm Loehe offer reflecless questions that we would use to hold on to life on our tions on the pastor’s role in leading congregations to serve own terms, motivated by the quest to protect ourselves as places of care and verify that diaconal service is genetagainst the God of the Scriptures who kills and makes alive ically hardwired into a confessional Lutheran perspective. (48). Most importantly for those who suffer, Pless shares In light of Loehe’s revitalization of the office of deaconthe promise given to Paul in Rom. 8:28: “We know that ess, Arthur Just notes that while a scriptural perspective for those who love God all things work together for good, reserves ordained pastoral ministry for men, the office of for those who are called according to his purpose.” We are “deaconess” in the context of the congregation along with not privy to God’s wider plan but we are privy to a God a pastor helps a congregation experience both a paternal who promises and empowers us to lead us through afflic- and maternal approach to care (128). In addition to essays, tion to eternal life. In light of this Gospel promise, William the book offers several hymns which describe and advoWeedon recognizes that a Christian can “give thanks” at all cate social mercy and the Lutheran Church in Australia’s times, even during intense suffering and tragedy since our Statement on social mercy. lives are secure in God’s loving arms. Not only does this book do exactly what it sets out to Eschewing any modernistic “social gospel” that under- do, show that social mercy is natural outgrowth of gospel mines the truth that salvation confessing ministry, but it also prois from sin, death and the devil, vides a potent alternative to the This book seeks to Matthew Harrison points out that if “justice” drum-beating of “mainline assist … all church a Christian sees injustice going on in Protestant” churches who invariably leaders who want to the community, then one must act. take the stance of the political left. understand the basis As citizens we have social responFor the LCMS, caring for the needy sibilities for that community (38). need not be pitted against Gospel for the way in which Such action on behalf of those in forgiveness. Both go hand in hand. providing for neighbors need is an expression of social mercy. In mainline Protestantism, all too in need is an outgrowth Diaconal love is “born of the incaroften denominational structures are of God’s prior service nation and humiliation of Christ” used to advocate for leftist politito the faithful in Word (40). Extending this emphasis on cal causes and a view of “justice” far faith active in love independently more indebted to Marx than Amos. and Sacrament. of left-wing ideology, Reed Lessing This current endeavor of social mercy notes how such mercy was expressed by the prophet by the LCMS is to be applauded and affirmed. Unlike Amos, advocate for the poor. “The poor were not righ- “mainline” Protestantism, it honors the proper distinction teous because they had been denied their rights, but rather between Law and Gospel and church and state. Christians because Yahweh had reckoned their faith as righteousness are to do social mercy, not as an evangelistic ploy solely to … Amos did not advocate class warfare; the righteous get the needy into church, but simply because it is right. poor will be vindicated by Yahweh and Yahweh alone. The How any given congregation will discern how to be an prophet’s oracles call for conversion, not revolution” (63). agent of mercy in its community or wider society is in that Hence, assisting the poor is not in any sense salvific but congregation’s hands. But that congregations should be instead is the “material and economic poverty is an outrage agents of mercy in the world is not up for debate — at least that is not in accord with God’s will” (67). in confessional Lutheranism. The volume includes several relevant historical essays. A selection from Adolf von Harnack is offered not to endorse Dr. Mark C. Mattes is associate professor of Religion and his Liberalism, but instead because he ably itemizes the Philosophy, Grand View University, Des Moines, Iowa. many manifestations of welfare and social relief that early

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In a world of conflicting

Book Review and Commentary

narratives, who is to say what is true?

Why Christian Faith Still Makes Sense: A Response to Contemporary Challenges by C. Stephen Evans (Grand Rapids: Baker Academic, 2015) by John T. Pless

he author, a professor of philosophy and Chapter three takes up the “concept of a natural humanities at Baylor University and a leading sign for God” (29). In countering the claim of the New Kierkegaard scholar, has provided a short apologetic Atheists that there is no evidence for reality of God, Evans against the so-called New Atheism, which is thoughtful, says that there are indeed signs of God’s existence, but engaging and accessible. like other signs, they may be ignored or misread. These The first chapter introduces readers to the “four horse- natural signs point to a sensus divinitatis or an “intuitive men” of the New Atheists: Richard Dawkins, Christopher theism.” According to Evans there are five theistic natural Hitchens, Sam Harris and Daniel Dennett. His presenta- signs: (1) the experience of cosmic wonder; (2) the expetion of their unbelief is both balanced and nuanced. Yet rience of purposive order; (3) the sense of being morally Evans notes that there is little new in their arguments. accountable; (4) the sense of human dignity; and (5) the They are not original. The Church has encountered such longing for transcendent joy. These signs are for Evans are objections to belief in God before. Key aspects of the widely accessible but also easily resistible. tenets of the unbelief champiEvans observes that oned by the New Atheists are “Evolutionary theory gives at examined and critiqued. Evans least some empirical confirThe chief task of especially gives attention to their mation of Calvin’s idea of the apologetics is accurately claim that religion is not only sensus divinitatis” (35). Evans identifying and dismantling irrational but so ethically toxic as seems to tip his hand toward an these false gods that promise not to be tolerated. acceptance of theistic evolution, identity, meaning and Karl Barth was well known arguing that there are no reain the twentieth century for sons why a Creator who guided security to their makers his rejection of any form of the evolutionary process could but finally leave them natural theology, in contrast not have wired the development alone with their sin, empty to Emil Brunner, Werner Elert of this sense of the divine into of purpose in life and and Hermann Sasse. Without human beings: “Far from showdefenseless against death. replaying the totality of that ing that the order in nature is debate, Evans acknowledges the illusory, evolution actually shows value of natural theology in the that the order we experience apologetic task. Evans shows sympathy for the “Reformed on the surface of things, so to speak, depends on a still epistemology” associated with Alvin Plantinga. Plantinga deeper, hidden order” (45). Thus “it is a mistake to think has developed a sophisticated account for human that evolutionary theory defeats the claim that the natural knowledge to support his arguments for belief in God. world contains purposive order” (45–46). This tilt toward Yet Evans avers that “Reformed epistemology should theistic evolution should not detract from the overall not be the whole of our response to the New Atheism” value of Evans’ discussion of purposive order in creation. (16). In contrast to Anthony Flew, Evans holds that Evans recognizes that no natural theology can lead to some form of theism, not atheism, is the default position saving faith in Christ. His goal is simply to demonstrate intellectually (21). that there are good and plausible reasons for belief in

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God over and against the claims of the New Atheists. The “non-foundationalist” approaches to faith centered in narfinal section of the book deals with revelation and how we rative rather doctrinal assertions. Colin Gunton rightly recognize God’s self-revelation. Evans sets forth three cri- observed “that the anti-foundationalist song is the voice teria for divine revelation: (1) miracles; (2) paradox; and of a siren. The allusion to fideism indicates the perennial (3) existential power. In this secweakness of non-foundationalist tion, Evans’ critical indebtedness to epistemologies. They may appear Kierkegaard is most evident. to be attempts to render their conThe First The chief task of apologetics is tent immune from outside criticism Commandment will accurately identifying and dismanand so become forms of intellectual allow for no other gods; tling these false gods that promise sectarianism. In other words, they that’s Law. But the Law identity, meaning and security to may appear to evade the challenges is followed by the good their makers but finally leave them of the universal and objective and to alone with their sin, empty of purrun the risk of the rank subjectivism news that Christ Jesus pose in life and defenseless against and into which their extreme reprecrucified and raised death. A Lutheran apologetic will sentatives have fallen. Theologically from the dead is the work from the First Commandment. speaking they evade the intelleconly God you need. The First Commandment will allow tual challenge involved in the use for no other gods; that’s Law. But the of the word God” (Colin Gunton, Law is followed by the good news The One, the Three and the Many: that Christ Jesus crucified and raised from the dead is God, Creation, and the Culture of Modernity [Cambridge the only God you need. His lordship is the Gospel. His University Press, 1993], 134). Gunton goes on to note that life, death, resurrection, ascension and the promise of His such approaches tend to create their own subjective founcoming again are the foundation that we confess and pro- dations and hence become guilty of the foundationalism claim as “most certainly true.” they so dread. Evans would seem to resonate with Gunton Luther’s bold conclusion to his explanation of each here and helpfully so. article of the Apostles’ Creed, “This is most certainly Why the Christian Faith Still Makes Sense: A Response true,” is hardly in vogue today. In a world of conflicting to Contemporary Challenges is a helpful contribution. I narratives, who is to say what is true? Truth is replaced by could envision this slim volume being used in a congreperspective. Renouncing “propositional theology,” theolo- gational book discussion group or especially in a campus gians who have embraced postmodernism call instead for ministry setting. The Rev. John T. Pless is assistant professor of Pastoral Ministry and Missions and director of Field Education at Concordia Theological Seminary, Fort Wayne, Ind.

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Too many Christians

Book Review and Commentary

Handling the Word of Truth: Law and Gospel in the Church Today (Revised Edition) by John T. Pless (St. Louis: Concordia Publishing House, 2015)

today do not hear the hard accusation of the Law concerning sin, while at the same time they also do not hear the soothing comfort of the Gospel.

by Mark Loest

or more than ten years, this handy volume is very apparent that the author is drawing on his many by John Pless has been guiding pastors and laity years of pastoral work, first in the college setting, and alike as they seek to master the art of distinguishing since 2000, as a seminary professor. between the Law and the Gospel. The proper distinction I like the way he gives common examples of the misapbetween the two is essential to understanding the Bible. plication Law and Gospel today (the popularity of posting The Lutheran understanding sees this art coming from the 10 Commandments in courtrooms and classrooms the Holy Spirit, who uses experience to teach it. Luther without explanation), discusses modern ideas of faith got it right, and this made all the difference with his and of spirituality (they’re not what people usually think reformation. they are) and shows how Walther contended with the In the nineteenth century, C. F. W. Walther taught his same kinds of doctrinal problems that we contend with students this art, and his evening lectures on this topic (he had revivalists like Charles Finney and the Lutheran were published as The Proper Distinction between Law and Samuel S. Schmucker, while we have modern evangelisGospel. Others have also taken up tic movements, such as Campus this important doctrine, includCrusade or Promise Keepers). Too many Christians ing more recent theologians like All of this and more makes this today do not hear the hard Werner Elert, Gerhard Forde and an extremely informative, and at accusation of the Law Oswald Bayer. An abridgement the same time practical, book. of Walther’s work was published Each chapter includes several concerning sin, while at the as God’s No and God’s Yes. points for reflection and discussame time they also do not In 2004, Concordia first sion. These will be found useful hear the soothing comfort published Handling the Word for personal study and devoof the Gospel, which speaks of Truth. It was met with favortion, for a Bible study or Sunday the forgiveness of sins. able with reviews. Unlike God’s morning class and even in a more Yes and God’s No, it is not an formal instructional settings. abridgement of the Walther’s classic. Rather it is a short At the end of each chapter there are endnotes and study that includes Walther’s main points with short an appended sermon by Martin Luther, The Distinction commentary and instruction. The newly revised edition of Law and Gospel, from Jan. 1, 1532 — both from the (2015) came about, in part, because of the new translation original edition. The book includes a Foreword by Mark of Walther’s classic on Law and Gospel, Law and Gospel: Mattes and the author’s Preface with a new preface for the How to Read and Apply the Bible (also by Concordia revised edition. A useful epilogue has been added, along Publishing House). with a bibliography at the end for further reading and First, Pless gives us a solid introduction to Walther’s study. treatment of Law and Gospel. Here the original twenJohn Pless has provided the Church with a wonderty-five theses are condensed to thirteen chapters. By using ful explanation and defense for Law/Gospel distinction, Scripture, Luther, the Lutheran Confessions, quotations especially by taking aim at modern theologians who more from Walther and everyday examples, the reader is shown often than not mishandle these doctrines. Why do they what it means to properly handle the Word of truth. It mishandle them? The obvious answer from Pless’ book

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is that they don’t have or follow Luther and Walther as their guides. They carelessly approach Scripture without the necessary skills that can only be acquired by the Holy Spirit’s teaching. The result is that too many Christians today do not hear the hard accusation of the Law concerning sin, while at the same time they also do not hear the soothing comfort of the Gospel, which speaks the forgiveness of sins. Proficiency in this art will make for better pastors, preaching and listening, and for better hearers, as the Word is applied to people’s lives. The book is well written and fairly easy to read. Footnote 9 on page 23 incorrectly names essayist Christoph Barnbrock as Christian Barnbrock. I remember many years ago being told by one of my theology professors at Concordia College to read, because of its importance, but also because it was relatively short, God’s No and God’s Yes once every year. I make that recommendation with Pless’ book. Here is an example of something you would not have thought could have been improved upon, but is now even better. The Rev. Mark Loest is pastor of Immanuel Lutheran Church, Frankentrost, Mich.

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In addition to serving as a polemic against Rome and as a

Book Review and Commentary

visual catechism, Reformation coins and medals served as a visual witness and confession of faith.

The Reformation Coin and Medal Collection of Concordia Historical Institute by Daniel Harmelink (St. Louis: Concordia Publishing House, 2016) by Journal of Lutheran Mission Editors

t first blush, a book review about Reformation spoken and printed word was not the only way this concoins and medals in a mission journal seems a fession of faith was expressed. Dr. Harmelink writes: bit out of place. After all, shouldn’t books about medals But most histories fail to mention one significant and coins be found in a journal about history, archeology element of the Reformation that rivaled the power or medals? Yet, in the front matter, Dr. Daniel Harmelink of the printing press: the potential of the medallist’s explains that Reformation coins and medals (the study of press to inform and inspire. In 1983 Otto Schnell which is called “numismatics”) are a confession of faith, a wrote that the Reformation had its spread with the polemic, a catechism and a visual witness. In this sense, advent of not one, but two new media: the moveable a review about Reformation numismatics fits this issue type of Gutenberg and the art of the German medal, of the Journal of Lutheran Mission well,with its focus on which also saw its zenith in the decades following the teaching the faith. Reformation coins and medals teach posting of the 95 Theses. It is noteworthy that just as the faith and provide a witness, that is, they serve the printed leaflets were reproduced by other printers, so mission of the Church. early Reformation medals were The purpose of the book is copied by other medallists… The Reformation was to make available the Concordia The Reformation was about the confession of Historical Institute’s (CHI) confessed in gold and silver faith expressed through Reformation coin and medal and bronze and circulated collection, which has been in among the princes and the teaching and preaching. the making for over ninety merchants and peasants … Yet the spoken and printed years. Concordia Historical Along with these pamphlets word was not the only way Institute (CHI) is one of the few coins and medals quickly this confession of faith was North American institutions to began to also reflect the newlyexpressed. hold a significant collection of discovered confession centered museum-grade pieces from the in Wittenberg. Reformation era. For the past couple of decades, the colIn addition to serving as a polemic against Rome and lection of Concordia Historical Institutes’ Reformation as a visual catechism, the Reformation coins and medals coins and medals has been kept in a vault, causing its sig- served as a visual witness and confession of faith. Since nificance and even its existence to be forgotten by students some of the coins were legal tender, every time the coins and experts alike in both North America and Europe. This were exchanged for goods or services, the message of the book hopes to remedy the situation by bringing the entire Reformation was passed on. Some people used the coins 835-piece collection to the public through high definition and medals as jewelry. Harmelink writes: photos. Detailed descriptions of each piece include inforThe reason many of extant pieces have been pierced mation on weight, diameter, visual elements, legends, or a hanger soldered to its edge is because these pieces designer and mint. Scripture references and information were not only legal tender or secret commemoratives about locations and persons are included. to keep in a private place, but they were often The Reformation was about the confession of faith modified into treasured jewelry and worn in public expressed through teaching and preaching. Yet the as a testament to one’s belief and legacy. Elaborate

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gold and silver mounts were crafted in order that the coin or medal, as a fine painting or print, might be properly framed and displayed around the neck, pinned on clothing or worn as a ring. In this way, the Reformation coins and medals served as a visual witness to the Gospel. They are a confession of faith that bore witness to the Gospel; they were “mission” cast in bronze, silver and gold. Reformation coins typically employ symbolism to bear witness to the Gospel. Scholars have identified nineteen typical or common symbols that represent or teach the Reformation. Some of these themes or symbols include, the divine eye/all-seeing eye/divine triangle, an angel or messenger of the Gospel, the Holy Scriptures, a fortress/ castle, chalice, blood and water flowing from Christ’s side, a tiara, a goose/swan, the Luther Rose and Martin Luther. Many of the symbols are easily understood by students of the Reformation. For instance, the tiara is a symbol of the papacy. The author writes, “The earliest piece in the collection using this symbol is from a 1617 medal from Worms depicting the Word of God as light from a candle resting upon an open Bible. The divine hand points to the flame. The Word of God, however, does not go unchallenged. A dragon/serpent with a broken tiara fights against the light of the Gospel and attempts to extinguish the flame.” The date of this piece is not surprising as 1617 was the first centennial anniversary of the Reformation, the celebration of which marked the beginnings of the Thirty Years War. To the uninitiated, the thought of Reformation coins and medals invokes the image of Martin Luther. Yet, the image of Martin Luther was not as common as one might expect in the first centuries after the Reformation. When images of Martin Luther initially appeared they depicted him as the messenger or bearer of the Gospel. By the 18 th and 19th centuries, Luther became more of a figure to support various philosophies or political ambitions. Harmelink writes, Every major philosophy or regime has been forced to make use of Luther and the Reformation. From the forces that created the Prussian Union to the Third Reich, Luther was reinterpreted and recast as a disciple of the current movement. This can be most plainly seen in the presentation of Luther as nationalistic hero among the 1917 commemorative pieces. It is not by accident that the first coin struck by the Nazi regime was a 2 and 5 mark coin of Martin Luther. Later, the socialist government of East

Germany turned Luther into a fellow revolutionary, right along side the warring Thomas Müntzer (ca. 1490–1525). Yet glorification of any personality connected to the Reformation was never the initial goal for the Reformation era medallists.” The 500th anniversary of the Reformation appears to be headed toward the first “ecumenical” Reformation, when Lutheran, Reformed and Roman Catholics celebrate together with Luther being recast as an ecumenical hero. The Reformation Coin and Medal Collection of Concordia Historical Institute is a tour de force in the field of numismatics and the most comprehensive book written on the topic found in the English language. The photography is gorgeous, and the book is printed on high quality, museum-grade paper. The book is a must for libraries and for Reformation institutes. Yet, the book is not for specialists alone but also for those who want to understand more thoroughly the Reformation and the ways in which it was confessed. The book would adorn any coffee table well.

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