LIFE WORLD of the
April 2001. Volume Five, Number Two
Thus Says the Lordâ€”The Study of Holy Scripture Church History and Pastoral Formation A Matter of Doctrine Where God Calls He Equips Kramer Chapel and Spiritual Life In the Field
p.4 p.7 p.10 p.19 p.22 p.24
PRESIDENT Dear Friend of Concordia Theological Seminary:
ne of the helpful distinctions that informs our classroom work at Concordia Theological Seminary is the difference between knowledge and wisdom. Our age is unparalleled in its dissemination of information and knowledge. Informed people can surf the internet and gather vast amounts of data with incredible speed. An acquaintance stated that, with the will and the skill, it is presently possible to download the design of nuclear weapons! Think how disastrous such knowledge could become in the hands of the wrong people. Knowledge, apart from wisdom, can be a deadly matter, whether it be nuclear weapons or the misuse of simpler firearms. Not a few students of history have pointed out that, in the late 1930s and the early 1940s, Germany had the most prestigious universities in the world. Their scientific acumen was unsurpassed. Yet, this knowledge too frequently was put in the service of National Socialism, and the world suffered its Second World War as a result. In this Lenten season, we celebrate that wisdom and light that radiate from the face of Christ, our Incarnate Lord. Apart from the light of His holy presence, there is but darkness, no matter how much data is accumulated. What a privilege for the seminary to order knowledge in its classrooms in the light of Christ’s epiphany. A helpful mural on a major library portrays the learned of all callings— philosophers, astronomers, scientists, mathematicians—in a great circle with Christ at the center. From Him come rays of light that illumine and order all true knowledge for God’s worship and the good of our fellow man. Christ in classroom and community makes both our learning and our lives truly rewarding and meaningful. Surely this truth is behind St. Paul’s admonition to the Philippians. After a sparkling description of Christ’s person and work in the opening chapters, Paul states: “Finally, brothers, whatever is true, whatever is noble, whatever is lovely, whatever is admirable— if anything is excellent or praiseworthy—think about such things” (Philippians 4:8). Great art. Great music. Great literature. Great science. Great mathematics. All that is good and beautiful takes its rightful place in the calling to be God’s holy people whom the light of Christ has illumined. As you read about the academic instruction at the seminary, note how every subject is ordered to the goal of forming faithful and compassionate pastors who know the difference between knowledge and wisdom. By God’s grace, and in His good gifts of Word and Sacrament, their lives will embody that wisdom which points to Christ as the Alpha and Omega, the Beginning and the End, the Light of Light, Very God of Very God. To Him alone be all glory. Sincerely yours, in Christ’s service, Rev. Dr. Dean O. Wenthe President, Concordia Theological Seminary
For the Life of the World
CONTENTS page 7
F E A T U R E S 2
From the President
Thus Says the Lord—The Study of Holy Scripture By the Rev. Dr. Charles A. Gieschen, Associate Professor and Chairman of Exegetical Theology, Concordia Theological Seminary, Fort Wayne, Ind.
The primary focus of pastoral formation at Concordia Theological Seminary is the words and deeds of God.
Church History and Pastoral Formation By the Rev. Dr. Cameron A. MacKenzie, Professor and Chairman of Historical Theology, Concordia Theological Seminary, Fort Wayne, Ind.
Christianity bears a special relationship to the study of history, because right from the outset Christianity has presented itself as a historical religion.
A Matter of Doctrine By the Rev. Dr. David P. Scaer, Associate Professor and Chairman of Systematic Theology, Concordia Theological Seminary, Fort Wayne, Ind.
The courses in the Systematic Theology Department are concerned first in receiving the church’s faith as it is contained in the Lutheran Confessions, but then has the task of passing it along to students who, as pastors, will proclaim it to congregations of the Missouri Synod.
Where God Calls He Equips By the Rev. Dr. K. Detlev Schulz, Associate Professor and Chairman of Pastoral Ministry and Missions, Concordia Theological Seminary, Fort Wayne, Ind.
Ever since its foundation in 1836, part and parcel of our seminary’s understanding has been to offer assistance towards the furtherance of faith through the office of preaching and teaching.
PRESIDENT Rev. Dr. Dean O. Wenthe
PUBLISHER Rev. Scott Klemsz EDITOR Rev. John T. Pless ASSISTANT EDITOR Monica Robins ART DIRECTOR Steve Blakey
For the Life of the World is published quarterly by Concordia Theological Seminary Press, 6600 North Clinton Street, Fort Wayne, Indiana 46825. No portion of this publication may be reproduced without the written consent of the publisher of For the Life of the World. Copyright 2001. Printed in the United States. Postage paid at Fort Wayne, Indiana. To be added to our mailing list please call 219/452-2150 or e-mail Rev. Scott Klemsz at CTSNews. For the Life of the World is mailed to all pastors and congregations of The Lutheran Church—Missouri Synod in the United States and Canada and to anyone interested in the work of Concordia Theological Seminary, Fort Wayne, Ind. MARCH 1998
Kramer Chapel and Spiritual Life By the Rev. Dr. Arthur A. Just Jr., Dean of the Chapel and Professor of Exegetical Theology, and the Rev. Professor Richard C. Resch, Kantor and Associate Professor of Pastoral Ministry and Missions, Concordia Theological Seminary, Fort Wayne, Ind.
In the Field Featuring the Rev. Michael A. Johnson Sr., Pastor of Pilgrim and Prince of Peace Lutheran Churches, Birmingham, Ala. By Monica Robins
Most of the artwork pictured in this issue hang in classrooms, in hallways, and in Kramer Chapel on the CTS campus.
John 15 4 manete in me et ego in vobis sicut palmes n nisi manserit in vite sic nec vos nisi in me man 5 ego sum vitis vos palmites qui manet in me tum quia sine me nihil potestis facere 6 si quis in me non manserit mittetur foras si et in ignem mittunt et ardent 7 si manseritis in me et verba mea in vobis m By the Rev. Dr. Charles A. Gieschen petetis et fiet vobis ost higher educational institutions focus on the words and deeds of mankind. Theyut expose 8 in hoc clarificatus est Pater meus fructum students to an immense amount of human knowledge that spans several centuries of time, plurimum adferatis et efficiamini mei d is from far-flung parts of the globe, fills millions of books, and is taught by professors who often take pride in their own intellect. The primary focus of pastoral forcipuli mation at Concordia Theological Seminary, however, is the words and deeds of God. Students are immersed in a limited amount of divine revelation that spans a few cen9 sicutturies,dilexit me etsixty-six egoscrollsdilexi man is from a small part ofPater the globe, fills that are nowvos bound as one book, and is taught by pastors who passionately impart the wisdom of God. Holy Scripture is the in foundation for forming futuremea pastors, because in it we have the dilectione words and deeds of God—stretching from His creation, to His Theological education promise after the fall, to His faithfulness to Israel, to His climactic 10 si praecepta mea servaveritis founded upon Holy revelation in the crucified and risen Christ—recorded by the inspiration of the Holy Spirit. With our Lutheran forefathers, “we believe, Scripture begins long teach, and confess that the and apostolic writings of thesicu manebitis inprophetic dilectione mea before students come to Old and New Testaments are the only rule and norm according to this campus. The most which all doctrines and teachers alike must be appraised and judged” ego Patris mei praecepta servavi profound learning about (The Formula of Concord). Therefore, the pastors who teach here God first took place for have been formed by Holy Scripture in order that, like faithful maneo inwordseius dilectione of old, the and deeds of the one true God are ever in many of them and most of prophets their minds and on their lips: “Thus says the Lord.” us when we were mere education founded upon Holy Scripture beginsut 11Thisbeforetheological haec locutus sum vobis babes who felt the splash long students come to this campus. The most profound learnof water and heard the ing about God first took place for many of them and most of us when gaudium meum vobis sitpow-et powerful words given by we were mere babes who felt the splash in of water and heard the Jesus Christ: “I baptize you erful words given by Jesus Christ: “I baptize you in the Name of the and of the Son, vestrum and of the Holy Spirit.” In Holy Baptism, God gaudium impleatur in the Name of the Father, Father, called us out of the ignorant rebellion of our sin that was leading us and of the Son, and of the to eternal damnation and gave us faith that receives forgiveness. At 12 hoc est praeceptum meum u Holy Spirit.” the font, we learned much about the one true God as the Spirit breathed His life into our sinful corpse and joined us with Christ, diligatis whose righteousness became ours as invicem the Father adopted ussicut as His owndilexi sons. The the- vos ological education that follows, as we hear and read other words of Holy Scripture and taste the visible of the Sacrament of the Altar, is nothing more and nothingut an 13 maiorem hacWorddilectionem nemo habet less than an unwrapping of God and new life gifted to us in Holy Baptism. Through these means, the Holy Spirit teaches us that the “foolishness of God,” especially the mam suam pro amicis suis 1:18-25). scandal ofquis the cross, ponat is wiser than the “wisdom of men” (1 Corinthians 14 vos amici mei estis si feceritis quae ego pra cipio vobis
Thus Says M
For the Life of the World
non potest ferre fructum nseritis e et ego in eo hic fert
a semet ipso
icut palmes et aruit et
fructum mulcolligent eos
The Study of Holy Scripture manserint quodcumque volueritis
s t et et
These means continue to pierce through the lingering fog of our sinful nature, leading us back again and again to the gracious waters of our Baptism where our eyes were first fixed on Jesus as “the author and finisher of our faith” (Hebrews 12:2). The seminary continues this theological education by immersing students further into Holy Scripture. Although all seminary classes draw on the Bible in some manner, the courses that consist primarily of the study of the biblical text make up Exegetical Theology, one of the four principal curriculum areas. Exegetical Theology focuses on the exegesis, the “explanation” or interpretation, of Holy Scripture on the basis of the languages in which it was originally recorded: Hebrew/Aramaic (Old Testament) and Greek (New Testament). The study of these languages is difficult for some, yet it always rewards those who persevere. We come to realize that English translations sometimes fail to express, or falsely express, nuances of the Hebrew or Greek text. If pastors are to stand before people and use Holy Scripture to declare “thus says the Lord,” it is vital that they read and relate faithfully the words that the Spirit caused to be written. Martin Luther recognized this and urged the study of Scripture in its original languages: “We shall have a hard time pre- The explicit purpose of the serving the Gospel without the languages; they are the sheath in Gospel of John is also the which this sword of the Spirit is contained.” In addition to studying Holy Scripture in its original languages, implicit purpose of all Holy a second accent of exegetical theology is the broadening of biblical Scripture: “These things are knowledge while maintaining a respect for the Bible as God’s written that you believe inerrant Word. Seminary students have the luxury of time and that Jesus is the Christ, the resources, unlike they ever had or will have again, for dedicated Son of God, with the result study of the historical background and content of Holy Scripture. that, because you believe, Students examine the cultural, social, political, literary, and religious you have life in his Name” history of the lands and people found in the Bible. This broad biblical knowledge is a great help in interpreting specific biblical texts. (John 20:31). In this process, students are also exposed to the dangers of some modern scholarship that discredits the historical trustworthiness of the Bible. Although human reason certainly must be used in exegetical theology, it is always reason in service to understanding God’s Word and held captive by faith, rather than reason reigning in judgment over God’s Word and ruining faith. As Martin Franzmann has stated, the humble posture of the interpreter is that of “the obedient hearer and the overawed beholder.” A third, and by far the most important, accent of exegetical theology at the seminary is faithful interpretation of Scripture that is centered on Christ. A person can have a vast knowledge of the Hebrew and Greek text of the Bible and still not interpret it properly and profitably if his exegesis does not speak forth Christ and the salvation that Jesus has won for the world. The risen Christ recognized this problem in APRIL 2001
two Jews who were on their way to Emmaus and corrected it through a Christological interpretation of the Old Testament: “And beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself” (Luke 24:27). Even though they knew the Old Testament, it remained a “closed” book until Christ opened it up and showed them that it was about Him: “Did not our hearts burn within us while he talked to us on the road, while he opened to us the scriptures?” (Luke 24:32). Such Christological interpretation was also the central core of Luther’s exegesis: “Therefore he who would correctly and profitably read Scripture should see to it that he finds Christ in it . . . if I do not so study and understand Moses and the prophets as to find that Christ came from heaven for the sake of my salvation, became man, suffered, died, was buried, rose, and ascended so that through him I enjoy reconciliation with God, forgiveness of all my sins, grace, righteousness, and life eternal, then my reading of Scripture is of no help whatsoever to my salvation.” This Christological interpretation is also the dominant accent of the exegetical theology taught at this seminary. Therefore, the explicit purpose of the Gospel of John is also the implicit purpose of all Holy Scripture: “These things are written that you Even though the study of believe that Jesus is the Christ, the Son of God, with the result that, because you believe, you have life in his Name” (John 20:31). Holy Scripture at seminary Even though the study of Holy Scripture at seminary has an acahas an academic flavor demic flavor (yes, there are rigorous assignments and difficult (yes, there are rigorous exams), it is never purely a learning process that enlightens the mind. assignments and difficult The study of exegetical theology is meant to be of spiritual benefit exams), it is never purely to the seminary student as his mind and heart are formed by the Word a learning process that of God to be a shepherd of Christ’s flock. The Holy Spirit not only works through the Word publicly proclaimed in Chapel and privateenlightens the mind. The ly pondered in devotions, but He also powerfully works through the study of exegetical theology Word discussed in the classrooms and dissected in a study carrel to is meant to be of spiritual nurture the heart that “burns” with faith in Christ. This study of exegetical theology is not only for personal edifibenefit to the seminary cation, but is also meant to benefit a sinful and dying world. Once a student as his mind and biblical text is interpreted, its message must be proclaimed and heart are formed by the applied to others. This truth is powerfully expressed in Holy ScripWord of God to be a ture through the portrait of the prophet eating the scroll given him by shepherd of Christ’s flock. the Lord (Ezekiel 2 and Revelation 10). The scroll tasted sweet in his mouth, but then became sour in his stomach because it contained a message of both God’s judgment and grace that had to be shared with others. Exegetical classes offer the scrolls of God’s Word to students in order that they inwardly digest them with the result that, like the faithful prophets Ezekiel and John, they are compelled to let this ingested Word come forth from their lips as a message of both condemning Law and comforting Gospel to the world: “Thus says the Lord.” The study of Holy Scripture is the foundation of pastoral formation because in it Christ offers Himself to us and with it we offer Christ to the world. The well-known Collect for the Word aptly expresses the approach to exegetical theology at the seminary: Blessed Lord, who hast caused all Holy Scriptures to be written for our learning, grant that we may in such wise hear them, read, mark, learn, and inwardly digest them that by patience and comfort of Thy holy Word we may embrace and ever hold fast the blessed hope of everlasting life, which Thou hast given us in our Savior Jesus Christ, who liveth and reigneth with Thee and the Holy Ghost, ever one God, world without end. Amen.
The Rev. Dr. Charles A. Gieschen is Chairman and Associate Professor of the Exegetical Theology Department at Concordia Theological Seminary, Fort Wayne, Ind.
For the Life of the World
and Pastoral Formation By the Rev. Dr. Cameron A. MacKenzie
ny religion or philosophy that seeks to explain life’s big questions will have an impact upon one’s understanding of the past. But Christianity bears a special relationship to the study of history, because
right from the outset Christianity has presented itself as a historical religion. If one considers just the Apostles’ Creed, in the second article he comes across that little phrase, “under Pontius Pilate,” a phrase that marks the intersection of eternity with time, for this is a reference to a real person who lived at a particular time and place and through whom God accomplished His redemptive purposes. Thus, Christianity is not a set of disembodied truths or precepts. Instead, it is basic to the Christian faith that God has acted in time and space for the salvation of people. Take away history and you take away Christianity. Indeed, most of the New Testament documents present themselves either as eyewitness accounts or as accounts once removed from the eyewitnesses of what God has accomplished once and for all in history by means of a real human being—and much more than a human being—Jesus of Nazareth. Furthermore, those same documents assume that, although God’s activity in Christ was unique in human history, Jesus’ coming was the culmination of many previous divine interventions in time and space as documented by the Old Testament. In fact, large sections of both testaments present themselves as history—sacred history, but
Christianity is not a set of disembodied truths or precepts. Instead, it is basic to the Christian faith that God has acted in time and space for the salvation of people. Take away history and you take away Christianity.
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Today’s Christians have very much in common with previous generations of God’s people: the challenges, failures, hopes, and dreams of today are often the same as those of yesterday, so that one can learn in part from history to distinguish the tried and true from the silly and superficial and also to see how God keeps His promises of preserving His flock in all times and places.
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still real history; narratives of men and women who once lived and breathed, walked, and worked upon this globe as much as any other historical figures or as much as any of us. The fundamental documents of the Christian religion are filled with history, and to be a Christian means, among other things, to confess a certain history. But Christianity also offers reasons for studying post-biblical history. First of all, through its doctrine of Providence, the idea that God is guiding human affairs, the Christian religion maintains that there is some sense to what happens, that there is significance to what human beings do. Christians do not believe in a universe governed by randomness or chance, but in a God who governs the universe for the sake of His people. Moreover, under God’s guidance, history is going somewhere; and we are in the midst of a narrative that has a beginning (creation), a middle (redemption), and will have an end (the judgment). Therefore, what historians investigate is a part of a story that makes sense. This is not to say that historians are trying to read the mind of God. No, historians study “secondary causes,” the means that God employs to carry out His will among men, everything from the weather to the business cycle; and by arranging events into sequences of cause and effect, historians offer explanations of the past that they study. Such explanations are not complete—the story is not over yet—nor are they always right, as historians make mistakes. But the Christian view of history provides a framework for attempting to understand history in the first place. There is a story to tell. Besides the doctrine of Providence, Christianity also teaches human responsibility. This doctrine encourages the historian to study the past from the perspective of those individuals who have made the decisions, fought the wars, forged the peace, built the cities, and done everything else—not like robots at the hands of impersonal forces, but people like us; people who respond to circumstances, moral agents who choose between right and wrong, individuals whose actions are subject to the judgment of others and, ultimately, the judgment of God, but in the meantime, the judgment of historians. But what can we actually learn from history and why should future pastors in particular study it? First of all, we should probably admit that church history may not be immediately relevant, i.e., it may not provide a list of ideas for boosting church attendance or for increasing per capita giving. But it is relevant at a deeper level, in that church history helps the clergy to maintain a proper perspective about themselves and their ministry. It provides a set of glasses through which to look more clearly at the church and society in which pastors and parishioners live and work. For example, history helps ministerial students to understand the context in which they will minister—the multiplicity of social and ecclesiastical forms, theologies, and world views that they will confront daily not just in society, but even in their churches. History demonstrates the origins, development, and motivations for everything from the conversion of Constantine to the Church Growth movement, from liturgical renewal to the “battle for the Bible”; and thus, it fosters understanding of today’s social and ecclesiastical milieus, and this understanding provides a foundation for more effective ministry.
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For the Life of the World
But besides helping future pastors to understand their context of ministry, church history also aids in identifying continuities between this and previous generations of Christians. Today’s Christians have very much in common with previous generations of God’s people: the challenges, failures, hopes, and dreams of today are often the same as those of yesterday, so that one can learn in part from history to distinguish the tried and true from the silly and superficial and also to see how God keeps His promises of preserving His flock in all times and places. In fact, for most of those who study it, church history is a powerful reminder that the communion of saints exists not just in the here and now, but also stretches back through time to the beginning, as well as forward to the consummation of history in the ultimate fulfillment of God’s promises at the end of this present age. Furthermore, while looking backwards, we should also note that church history enables voices from the past to take part in the conversations of the present. Many of the issues the Church faces today are similar to those addressed by previous generations; and as Christians today seek to deal with those issues faithfully and effectively, it is good to hear what others have said about them and to see what they have done about them in the past. Luther, for example, spoke to liturgical questions; Walther to communion practices; and Augustine to new translations of the Bible. Of course, this does not mean that in our times Christians must say exactly the same things on questions like these or do the same things as previous generations. Our forebears were sinners as well as saints (like us), and we can learn from their mistakes as well as their triumphs. But it is the height of foolishness not to consult those of our faith and commitment who have had to deal with situations similar to our own. And church history is the discipline that best permits us to have these conversations with the past. Of course, systematic theologians can also say that they converse with theologians of the past when they read the works of Luther or Walther or Augustine; and that’s true. But systematic theology tends to ignore the personalities—it abstracts theology from the theologian and emphasizes the truth that is confessed rather than the one who confesses it. Church history puts flesh on the bones and revels in the personalities. It does not let us forget that the Church has always consisted of real, flesh and blood people with all of their faults, flaws, and weaknesses—real people who confessed their faith, built their institutions, and put their Christianity into practice at particular times and places. And ultimately, this truth is very encouraging, for it demonstrates that God works to accomplish His good purposes through people like us. He does not let human faults and frailties deter Him from keeping the promises of His Word. Finally, just as stories are more appealing than essays and drama more interesting than lectures, history can move us as well as challenge us, inspire us as well as instruct us. The Christian faith is not just an intellectual system, but a way of life that derives from particular historical events. When we study church history, we can see how the events surrounding the coming of Christ—His death and resurrection—continue to ripple through time in the lives of real people—people like us—because God is at work keeping His Word on behalf of His people now, in the past, and until the end of time.
Church history puts flesh on the bones and revels in the personalities. It does not let us forget that the Church has always consisted of real, flesh and blood people with all of their faults, flaws, and weaknesses—real people who confessed their faith, built their institutions, and put their Christianity into practice at particular times and places. And ultimately, this truth is very encouraging, for it demonstrates that God works to accomplish His good purposes through people like us. He does not let human faults and frailties deter Him from keeping the promises of His Word.
The Rev. Dr. Cameron A. MacKenzie is Chairman and Professor of the Historical Theology Department at Concordia Theological Seminary, Fort Wayne, Ind.
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A Matter of
ince its founding, The Lutheran Church— Missouri Synod has placed the belief that the Bible is the inspired Word of God and the theology of Lutheran Confessions at the center of the church’s life. In a reaction against the German Rationalism of the 1700s and early 1800s in which the Synod’s founders were educated for the ministry, they were determined to establish congregations in America and throughout the world that were committed to Scriptures and the Lutheran Confessions. They wantSince circumstances in the world ed to be real and with other Christians and Lutherans, and this meant maintaining Lutherans are constantly in flux, Martin Luther’s thein order to maintain the Lutheran ology. Our church doctrine, the focus of courses in not only takes theolothe Department of Systematic gy seriously, but it Theology must continually insists that our pastors adjust to address new views and and congregations all confess the same faith. opinions that threaten our faith. Very few churches are Thus, if it is rightly said that as insistent on doctrine to maintain the Lutheran faith as we are. They may systematic theology preserves insist on certain forms the church’s past, it is also true of church governthat of all the disciplines at a ment, but they allow for latiseminary systematic theology is tude in what the most contemporary. pastors preach and teach and
what the people believe. For years, Lutherans have existed under all kinds of systems of government, but they have insisted on unity of doctrine. Things have changed for the majority of Lutherans, who in recent ecumenical alliances with Reformed, Episcopal, and Roman Catholic churches, have compromised basic Lutheran teaching doctrines. These recent, unfortunate developments in world Lutheranism mean that the Missouri Synod has an even more challenging job in maintaining the unity of faith among its members. Here is where systematic theology plays a vital role. Systematic theology may simply be called dogmatics or dogmatical theology. Its courses may also be called theology, though this word may be applied to everything taught at a seminary or, more specifically, to that one part of dogmatics in which the Trinity and the divine essence and attributes are discussed. The courses in our department are concerned first in receiving the church’s faith as it is contained in the Lutheran Con-
For the Life of the World
By the Rev. Dr. David P. Scaer
fessions, but then has the task of passing it along to students who, as pastors, will proclaim it to congregations of the Missouri Synod. Since circumstances in the world and with other Christians and Lutherans are constantly in flux, in order to maintain the Lutheran doctrine, the focus of courses in the Department of Systematic Theology must continually adjust to address new views and opinions that threaten our faith. Thus, if it is rightly said that to maintain the Lutheran faith systematic theology preserves the church’s past, it is also true that of all the disciplines at a seminary systematic theology is the most contemporary. Courses in historical theology trace the two-thousand-year history of the church and how its theology developed in response to false doctrines. Systematic theology makes use of the historical development of church doctrine, particularly the theological vocabulary and meaning of theological terms. While depending on past definitions, systematic theology, in preserving and defending the church’s faith, has a contemporary interest in responding to the most recent theological developments. In the last half of the twentieth century, systematic theology has responded to the ‘God-Is-Dead’ theology, process theology, and feminism. Defining the church’s faith also includes defending it against teachings that are contrary to the Bible and our confession in Christ. Unless systematic theology is up to date, it is not adequately performing its task. Old problems must be remembered and new ones addressed. At the present time, the required courses in the Department of Systematic Theology consist of two in the Lutheran Confessions, which concentrate on the church’s ancient creeds and historic Reformation faith, and five in dogmatics, which present biblical APRIL 2001
Systematic theology stands at the center of the seminary curriculum, because it brings what is taught at the seminary together in preparation for what a pastor does in preaching, teaching, and caring for his congregation.
teachings within the contemporary scene. These five dogmatics courses cover such topics as how theology is done, also known as prolegomena; the divine character of the Scriptures, which include biblical inspiration and inerrancy, sin, God, Christ’s person and work, grace, faith, justification, sanctification, the Sacraments, the church, and the end times. An additional course surveys the beliefs of other denominations in America, a scene that is always changing with the creation of new church bodies and the merging of older ones. Electives in this department take up special topics like apologetics, process theology, and the sixteenth- and seventeenth-century theologians who are responsible for the traditional Lutheran character. Systematic theology depends on the church’s doctrinal heritage as it is elucidated in historical theology. Sola scriptura is presented in the light of the church’s confessions. Systematic theology does not start off from scratch, but it builds on the church’s faith as preserved by the apostles in the Scriptures and passed on by faithful men and women of God for centuries. Seminary students will soon discover that their knowledge of the biblical languages and their knowledge of the Bible taught in the Department of Exegetical Theology are invaluable for what they learn in systematics. The Greek New Testament is the Bible of choice in dogmatics courses. Systematic theology stands at the center of the seminary curriculum, because it brings what is taught at the seminary together in preparation for what a pastor does in preaching, teaching, and caring for his congregation. Seminary students who will soon stand
in the pulpits of Lutheran congregations must be personally convinced that our Confessions are the proper interpretation of the Scriptures. In standing before their congregations, pastors must have the conviction that the Scriptures that rest on the lectern as they preach are the Word of God. Within a Lutheran context, this theological heritage concentrates particularly on the faith embodied in the ancient creeds and Reformation documents collected into the Book of Concord of 1580. The Apostles’ and Nicene Creeds are still used in the public worship of our congregations. Even the much longer Athanasian Creed is recited on Trinity Sunday as a testimony to our orthodox faith. Luther’s Small Catechism, which is the shortstop of our sixteenth century Confessions, still remains the standard textbook in preparing children and adults for full church membership through Baptism and/or Confirmation. In many cases, our members still know Luther’s Catechism because of the teaching of faithful pastors. Courses on the Lutheran Confessions survey these documents and provide a historic component to systematic theology. Seminary students learn the circumstances in the first four centuries when the creeds developed into the forms in which they are used in the church, and familiarize themselves with the events of the sixteenth century when Luther and the other confessors prepared the Lutheran Confessions. Courses taught in the Department of Historical Theology provide a further backThough dogmatics is often ground. With this knowledge, Lutheran pastors are prepared to seen as a static discipline, it lead the members of their conis the most contemporary of all gregations in regular worship the theological disciplines in services and in classes of Christaddressing situations that the ian instruction using Luther’s church is now facing. In the Small Catechism. Thus, at every first dogmatic courses at juncture the two courses in the Lutheran Confessions are practiConcordia Theological Seminary, cal because pastors in their minFort Wayne, a seminary student istry will be relying on the faith hears and learns that particular preserved in the creeds and Convocabulary which make up the fessions. Dogmatics courses on Bapcontent of the theological. These tism and the Lord’s Supper procourses set the tone of the vide the rationale for the pastor’s pastor’s ministry for the rest of sacramental service among the his life. people. He will know why chil12
dren should be baptized and the faithful should receive Christ’s body and blood. All of these courses prepare the pastor to address the theological questions raised by the people, and pastors will need to address some of these concerns from the pulpit. At the present time, the Department of Systematic Theology has the most global membership with its professors coming from Germany, Africa, Asia, the former Soviet Union, and, of course, the United States. In addition to teaching in these countries, they have also taught in Australia, Haiti, Latvia, Lithuania, Kazakstan, and others. Three members received all or part of their theological education from German theological faculties, and all have a competence in foreign languages. This is especially valuable in accessing the Lutheran Confessions, whose official version is in German and Latin. Thus, our professors, quite literally, have hands-on experience on how theology is done throughout the world and are trained to address different situations. Two department members are authors of volumes in the Confessional Lutheran Dogmatics series, another has written two books in biblical theology, and all have written scholarly and popular articles. They are part of the theological life of the world and are constantly making contributions to it by lectures, articles, and full-length books. Upon graduation from the seminary, students, who have now become candidates for the Holy Ministry, are required at their ordination to subscribe to the Lutheran Confessions, because these documents are in full agreement with the Holy Scriptures. Though dogmatics is often seen as a static discipline, it is the most contemporary of all the theological disciplines in addressing situations that the church is now facing. Most Lutheran seminaries in the United States list dogmatics along with courses taught in church history or historical theology. In other seminaries, courses in dogmatics are marginalized or are not included in the theological curriculum at all. In the first dogmatic courses at Concordia Theological Seminary, Fort Wayne, a seminary student hears and learns that particular vocabulary which make up the content of the theological. These courses set the tone of the pastor’s ministry for the rest of his life. The Rev. Dr. David P. Scaer is Chairman and Professor of the Department of Systematic Theology and holds the David P. Scaer Chair of Systematic and Biblical Theology at Concordia Theological Seminary, Fort Wayne, Ind. For the Life of the World
What Does This
Concordia Theological Seminary is committed to preparing pastors whose character and calling are defined not by the ability to meet felt needs, rather by the discipline of oratio, meditatio, and tentatio for the sake of Christ and the joyful edification of His holy people.
ow are pastors to be trained? Are they to be shaped by the canons of the social sciences, equipped to be members of the “helping professions” with techniques and approaches proven in clinical settings? Are they to become skilled administrators apt to coordinate the programs of a growing voluntary organization? Concordia Theological Seminary is committed to preparing pastors for the church who are servants of the Word and shepherds of God’s flock. It is not enough that future pastors be equipped with an academic understanding of theology and particular pastoral skills and techniques. It is essential that those who will serve Christ’s people acquire what our fathers referred to as the habitus practicus of the Lutheran pastor—the ability to think and act theologically. This habitus, Luther contended, was formed by oratio, meditatio, and tentatio. Prayer, meditation, and temptation make theologians. Oratio is prayer, like the petition prayed by David in Psalm 119 as he implored God to instruct him, to correct him, and to guide him. This is the prayer so wonderfully described by Dietrich Bonhoeffer as not being based on the poverty of the human heart but on the richness of God’s Word. Then there is meditatio-meditation. This is not the meditation of the mystic that is turned inward, but the meditation that is anchored in the externum verbum—the external Word of God. So Luther says, “For God will not give you his Spirit apart from the external word. Be guided accordingly, for it was not for nothing that he commanded that his Word should be outwardly written, preached, read, sung, and spoken” (quoted in Minister’s Prayer Book edited by John Doberstein, Fortress Press, 288). Finally, there is the third part of this triad, tentatio-temptation. Tentatio is testing under the cross. Luther identifies the cross as one of the identifying marks of the church: “…the holy Christian people are externally recognized by the possession of the sacred cross” (AE 41:164). Luther defines this sacred cross as the hardship and persecution that come upon a man because he adheres to the confession of Christ and His Word. As Luther’s oratio, meditatio, and tentatio are the touchstones for the life and work of the faithful pastor, so must they be characteristic of seminaries where such pastors are being formed. William Willimon writes, “In a culture of omnivorous need, all-consuming narcissism, clergy who have no more compelling motive for their ministry than ‘meeting people’s needs’ are dangerous to themselves and to a church that lacks a clear sense of who it is”(Calling and Character: Virtues of the Ordained Life, Abingdon, 24). Resisting the pressures of our pragmatic culture, Concordia Theological Seminary is committed to preparing pastors whose character and calling are defined not by the ability to meet felt needs, rather by the discipline of oratio, meditatio, and tentatio for the sake of Christ and the joyful edification of His holy people.
The Rev. Prof. John T. Pless is Assistant Professor of Pastoral Ministry and Missions at Concordia Theological Seminary, Fort Wayne and Editor of For the Life of the World.
ur vision, by God’s grace, enables us to pray, encourage men in our congregations for the ministry, support the seminary, and help provide for the spiritual and physical needs of the seminary and her students. In the building of God’s kingdom, each member is offered an opportunity to be one of His servants. No effort is more basic than encouraging future pastors to respond to His call. “The harvest is plentiful, but the laborers are few.” (Matthew 9:38) Collectively, sisters in the family of God can, by grace, accomplish what could not be done single-handedly. The Mission Resource Center has become an important meeting place for students to grow in their understanding of God’s Word reaching the farthest corners of the world. However, the area needs to be updated and redecorated. We have decided to take on this project and give it our special attention. Perhaps you, too, would be interested in helping us renovate the area by contributing funds to the project. We need approximately $5,000 to begin.
Please prayerfully consider supporting us in our efforts to create an inviting place where children of God can come and learn about how the Gospel is being shared around the world. Your donations are much appreciated. Mail check to: Concordia Theological Seminary Seminary Guild, Box 403 6600 N. Clinton Street Fort Wayne, IN 46825-4996
For more information contact Janet Hamman at (219) 493-2754 or write to the seminary at the above address in care of the Seminary Guild. Thank you.
Affiliate Guild Registration ■ Yes, we are interested in becoming an Affiliate Guild. Please send more information to
Organization ______________________________________________________ Address: _________________________________________________________ City ____________________________ State: ______ ZIP: ________________ ■ We are enclosing a donation payable to Concordia Theological Seminary Guild, Box 403, 6600 N. Clinton St., Fort Wayne, IN 46825-4996.
The Guild’s Role: “Lord, what will You have me do?” For the Life of the World
SPECIAL PULL OUT SECTION
LIFE CHURCH of the
Introducing Two New Seminary Advancement Team Members Mrs. Deborah Rutt: eborah Rutt has joined the CTS staff in the Office for Institutional Advancement as Assistant Vice President. She comes to us with considerable experience in development work. She previously worked as Development Director of Provident Counseling, the largest and oldest social service agency in St. Louis, Missouri. She was also Director of Development for Concordia Middle School in inner-city St. Louis, where she built a development program virtually from ground-zero due to the newness of the school. “It was a real challenge to build support for a new middle school in the heart of an inner-city neighborhood. But when we were able to help people understand the mission of Concordia Middle School, people from all around the St. Louis area caught the vision and became involved.” Deborah’s education and background are extensive. Besides being the mother of five children, Deborah has earned her Bachelor’s degree in Management Communications from Concordia University, Wisconsin, as well as her Master’s degree in Clinical Psychology from Vermont College of Norwich University in Montpelier, Vermont. Deborah’s husband, Dr. Douglas Rutt, is Associate Professor in Pastoral Ministry and Missions and Acting Supervisor of the Missiology Program at CTS. Deborah brings a fresh and innovative approach to the development task. “We realize how important it is to the people of our church that their children and grandchildren have pastors,” Deborah says. “We want to connect their vision to our mission. We want them to see Concordia Theological Seminary as an important part of the solution to the pastoral shortage. As
we better fulfill our donors’ need to be connected to this vision and mission, they, in turn, fulfill the seminary’s desire to provide well-trained confessional pastors for the church.” “What we want is to meet people where they are, people who support us because they love us and feel like they are part of us. When folks take ownership of that vision and mission of providing pastors for future generations, a real bond—a partnership that lasts for a lifetime—is formed.” Rev. Thomas Zimmerman: he Rev. Thomas Zimmerman recently returned to the CTS Advancement Department as a called Director of Alumni and Church Relations. His primary responsibility is to share the story of CTS with congregations around the LCMS. He and his wife, Marsha, have four children. He has served as a parochial school teacher and as a Director of Christian Education, and also served as a parish pastor in Illinois and Michigan. Working with the members of Zion Lutheran Church, Mt. Pleasant, Michigan., and by the Spirit’s guidance, the congregation was able to help re-establish the vitality of the campus ministry of Christ the King Chapel at Central Michigan University. Rev. Zimmerman sees his new position as critical to the mission of the seminary. He said, “The Church needs to hear of the impending shortage of pastors. Who is going to go and tell of the need to support the sound, confessional education of men for the ministry? Someone has to do it!”
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CORPORATE MATCHING FUNDS
gifts to CTS our number one charitable priority.”
From Two Perspectives arry King retired as a Division Manager at the Aluminum Company of America (ALCOA). With his wife of 45 years, JoAnn, Larry moved from Pittsburgh, Pennsylvania., to Tyler, Texas. Recently, Larry shared some thoughts regarding his experience in the area of charitable giving, particularly the considerable benefit of corporate matching
“I have been blessed with good, steady employment over the years and with excellent benefits. The ALCOA two-for-one match to CTS has to rank at the top of the benefits list. I have always favored putting the gifts to work immediately verses setting up an endowment. I figure if I help take care of the present, God will take care of the future.”
hat’s what one of the faithful laymen who supports Concordia Theological Seminary calls Corporate Matching Gifts. This long-term supporter of CTS, who prefers to remain anonymous, has established The Dow Chemical Company Endowment to take advantage of “free money.” Through the corporate match of donors in Michigan, Indiana, and Texas, the Dow Chemical Company Endowment has grown in a short time to over $130,000. This endowment is generating funds that will provide for support of the preparation of pastors for the church. This humble Christian felt conscience bound to utilize the gifts that God has given him, especially to encourage others to receive the same satisfaction of using God’s gifts to further Christ’s mission. He feels that it is just not right to leave financial hurdles in the paths of those who are preparing for the ministry. When he is able, he is willing to help put men into pulpits. This retired Dow employee also calls on other fellow active and retired employees of Dow to contribute to the D.C.C.E. Hopefully these brothers and sisters in Christ will be able to establish a Dow Chair of Theology at CTS. These gifts will keep on giving! “Free money, let’s use it!” That is his call to the Church. The gifts of active and retired employees of the Dow Chemical Company have been doubled. Why not consider your use of “free money.” Many companies match active and retired employee’s contributions to educational institutions like the seminary. Check with your human resources department or call the Seminary Advancement Office at 877-287-4338, ext. 2212.
funds. “As ALCOA transferred me around the country,” Larry writes, “the vast majority of my giving was centered on the local congregation where the need was great. By 1991, I had been transferred back to Pittsburgh and was in a congregation that gave 30% of its budget to missions and was still saving a few thousand dollars a year. “In November 1991, I had $1200 remaining on my planned giving for the year and I started looking for a more urgent need. I knew of the ALCOA Foundation Educational Gift Matching Program, but had not considered using it for the seminary. A little light turned on and a call to the Foundation revealed that they would double match up to $5000 per year to any four-year school. As a result, I sent my $1200 plus the ALCOA match to Concordia Theological Seminary, Fort Wayne, and joined the Student Adoption program. “I have now retired and live in Tyler, Texas, where we are members of Trinity Lutheran Church. While the paychecks have dropped somewhat with retirement, JoAnn and I have continued to make the 16
For the Life of the Church
FOR THE LIFE OF THE CHURCH
hen I enrolled at Concordia Theological Seminary in the Spring of 1997, 1 had already accepted the fact that the days of accumulating debt were not quite finished. Accruing over $25,000 in Stafford and Parent Plus loans got me through four years at Concordia, but the loan payments would have to be deferred for a few more years. Like many other students in my situation, Stafford had become a household name and the routine of filling out the Federal Application for Student Aid had become second nature. For most of us “traditional” students who hopped into the seminary immediately after college graduation, extreme debt has become an expected reality just as one expects the sun to rise in the morning and set at night. Imagine my surprise, therefore, when the news came out during my first year that the following academic year the seminary would be offering free tuition. The generous donations given to the seminary had accumulated to the point that students would be able to receive grants in the amount that they could not cover through help from home congregations, personal funds, scholarships, and other resources. Immediately, thoughts flashed through our heads. No more loans! No more debt! By the end of our first year we were excited at the prospect of finally being able to get through a year of school debt free. September came, and so did the bill. Youthful naivete in financial matters had blinded many of us to the facts of life. There were still books to buy, room and board, student fees, activity fees, and other fees. It was back to the Financial Aid Office, filling out our Stafford loans, hoping congregations would not mind calling a candidate who had accumulated thousands of dollars of debt so we could become their pastors. It was back to reality. While we were extremely thankful that the deficit of tuition not covered by family contributions, home churches, and scholarships had been made up by the CTS grants and gifts, we couldn’t hide our frustration from our financial aid officers who worked feverishly to come up with a workable system that saved both us and the seminary money. While grants and donations have not yet succeeded in healing the wound, they have certainly stopped the bleeding. My loan debt from first year to second was cut almost in half. Adopting congregations in the area and beyond have been exceedingly generous in financial support. What many of the congregations often may not know is how their money is spent. We can use what money is left in our student accounts
Concordia Theological Seminary, Fort Wayne
after the bills have been paid to purchase books for class, supplies, and even clerical collars which we wear for fieldwork or liturgical duties on campus. This money from adopting congregations often appears unexpectedly, and we receive notification that our accounts have been credited with $50, $150, or more. I am also extremely indebted to my former fieldwork congregation which has given more than enough support, both in school and even on vicarage. The countless names of donors who give their support generously to the seminary often go unnoticed by those of us who receive the benefits. We do not always recognize when Christ has served us, but it becomes more evident when we see a CTS grant for $3000 on our student bill. If seminary professors cannot teach us what Jesus means when He says, “Whatever you do for the least of these My brethren, you have done it to Me,” then perhaps faithful laity can. In other words, my gratitude goes out to all who support me and this seminary and its task, and my indebtedness to the federal government is replaced only by indebtedness to these people. Preparing men for the Office of the Holy Ministry is an arduous task and one that does not come without a price. Professors are spread thin, administrators receive pressure to abandon theology for the sake of popularity, and donors to the seminary are rarely rewarded for their service to the church. Nevertheless, as selfless donors continue to provide gifts for the seminary students and congregations pool their resources to send students through seminary, the Lord continues to preserve His church by making it possible for men to go to the seminary and learn the mysteries of the kingdom. The need for donations will remain as long as there are students who come out of seminary with debt to the federal government. That may not be done away with while I am at seminary, but perhaps there will be a day when a placement director does not have to ask in a placement interview what a seminarian’s debt is before certifying him. Thanks go to all my donors and all those who support the seminary. Keep up the good work!
by the Rev. Dean C. Wachholz, Vice Vice President President for for Institutional Institutional Advancement Advancement Concordia Concordia Theological Theological Seminary Seminary Fort Fort Wayne, Wayne, Ind. Ind.
In Good Measure is a regular feature discussing the principles of biblical stewardship with application for Christians today.
ne day a man was walking along the beach, reflecting upon his life. He was experiencing many trials and was becoming very frustrated. In the distance he noticed a small black shape moving up and down. It seemed to remain in the same place yet there was consistent motion. As the man moved closer to the shape, he was able to make out a small boy. Closer still he could see that the boy was picking up some of the thousands of stranded starfish that littered the length of the beach and was throwing them into the water. “What are you doing?” asked the man of the boy. “I am throwing the starfish back into the sea” replied the boy. “Why? Look at this beach; it’s covered with starfish. Even if you stayed here all day throwing them back, it wouldn’t make any difference.” The man looked at the boy who continued to bend down, pick up a starfish, and return it to the ocean. “True,” said the boy as he tossed back another, “but it sure made a difference to that one!”
I’m sure many of you have read or heard this touching story about how one person CAN make a difference.
Please accept my gift of: ❏ $25
I’ve seen it used by many charities in their printed material and on many websites. As touching as this story is, though, it paints a clearly secular picture of man and his “I can do it myself” mentality. The boy, alone, strives to help those he can, knowing that most of the starfish will perish, but seems satisfied to make a difference for even a small handful of the many starfish. Let’s look at the story again, this time from a Christian perspective We are not the skeptical man on the beach; we are not even the small boy. We are the starfish. Not just a handful, but billions of tiny, helpless creatures, each lovingly rescued by our Lord and Savior, Jesus Christ. We are saved individually—one by one—as He calls us each by name. We are redeemed when He reaches out and picks us up off of the sandy beach of the world, where we would surely die. We are reborn into life everlasting when He pours out upon us in our Baptism the very Water of Life. Saved, that we might bring His saving Word to others. Loved, that we, too, might reflect His love throughout all the world.United in Christ, we are strong. Apart from Him we are nothing, and all of our good works avail us naught. But in Him and through Him we do make a difference, because one Man did make a difference, when He sacrificed His
very life to ensure that we would live. We, as Christians, are never alone in our endeavors, but part of a larger body—the Body of Christ. Our prayers, gifts, and actions are magnified as EACH ONE OF US, working together, fulfills Christ’s greatest commandment—”to love one another as I have loved you.”
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Together in Christ, we CAN make a difference!
Extend your gift through gift matching: ❏ I am a member of Aid Association for Lutherans. ❏ I hold a policy with Lutheran Brotherhood. ❏ Please see if my employer will match my gift. I am an ❏ employee ❏ retiree of Card No: _____________________________ _____________________________________
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Office of Development ✠ Concordia Theological Seminary ✠ 6600 N. Clinton St. ✠ Ft Wayne, IN 46825 Ph: 877-287-4338 (toll-free) ✠ Fax: 219-452-2246 ✠ E-Mail: Development@mail.ctsfw.edu
Did you know...
Last year, the seminary received over $165,000 in matching grant money from Aid Association for Lutherans and Lutheran Brotherhood. These matching funds were made possible by nearly 2,000 gifts of just $25-$100. Some people think that a gift of $25 won't make a difference—that it is insignificant next to the tremendous need for pastors and the $40,000 cost to train each candidate. We praise God that nearly 2,000 people realized the impact that their gift, combined with those of their brothers and sisters in Christ, would make in the lives of our students and families. We thank God for the blessing of each additional worker He has sent into His harvest! Each of these precious gifts was made by an individual—just like you. You, too, can be a part of spreading the Gospel message to the next generation. Please, pray for the seminary and her mission faithfully to train and prepare pastors, and, as you are able, financially support that vital mission by sending in your gift today! Thank You! For the Life of the Church
Where God Calls
HeEquips By the Rev. Dr. Klaus Detlev Schulz
t a seminary book sale, I was fortunate enough to acquire Walther’s Pastoraltheologie, a seminal work for generations of pastors in the Synod and for Lutherans beyond. My new acquisition
delighted me, but even more so the glossaries added therein by some committed pastor. “Pastoral theology is sanctified common sense”; “Work yourself to death in the vineyard of the Lord”; “To rest is to rust”; “Don’t let it be said: ‘The best passage in the entire service was the pastor’s passage from the pulpit to the vestry’”; “You get the water of life for nothing; you only pay for the piping”; “Dic: cur hic? (Say when asked why you are here), To save souls”; “Hell is the truth discovered too late”; and “Where sin rules, the pastor’s office begins.” Certainly, helpful aphorisms for a pastor in the pastoral ministry which, though simply put, are indicative of our department’s task. We, too, convey principles and offer advice to the student about the nature of his future ministry so that all its functions are performed according to God’s design. John Fritz in his Pastoral Theology of 1932 puts it more scholarly: “Pastoral Theology is especially designed to be a guide to the pastor, or minister, of the church, in the faithful performance of his official duties.” Some of those who are familiar with our seminary and who read this article might sugIn the Old and New Testaments gest the use of the acronym PTM throughout the history of the for “Practical Theology and Missions” instead of our use of PMM church to this very day, God’s for “Pastoral Ministry and Misintent is to save mankind. God’s sions.” After all, Fort Wayne has purpose is to guide and nurture been known as the “practical” all believers through His means seminary. Why then should we of grace, and to bring those not pay homage to this tradition means of grace to the unbelieving with a specific choice in nomenclature: Practical Theology world. To this end, He calls instead of Pastoral Ministry? Here incumbents into His service who our seminary’s mission statement are willing to be servants to His may assist us: “Concordia Theosalvific will in the capacity of logical Seminary is an institution of theological higher education of pastors and missionaries.
The Lutheran Church—Missouri Synod dedicated primarily to the preparation of students for the pastoral ministry and missions of the LCMS. Its programs and services offer an understanding of the Christian faith that is biblically centered, confessionally Lutheran, and evangelically active.” Yes, ever since its foundation in 1836, part and parcel of our seminary’s understanding has been to offer assistance towards the furtherance of faith through the office of preaching and teaching. Our understanding is that the church of Christ is, and will always be, in demand of pastors. They are not an arbitrary component in the structure of the church, but representatives of a ministry that the church cannot do without. A suggestion of anything other than “pastoral” would be tantamount to Brutus’ denial of Caesar. And yet, our seminary is practical in focus, and our department supports it wholeheartedly. From the outset, though, I should dismiss one false notion that might consider us as practical in the sense of “testing” or “experimenting” our theology, or perhaps being a boot camp, which for the sake of expediting the education process compromises the need for a good education. All this would imply that we are pragmatic rather than practical. Instead, we should establish the practical character of our seminary from the very nature of our theology. Theology is the study of God not just on who He is but also what He does. This means that we are fully aware that God Himself has a practical aptitude or a soteriological purpose. This theological insight serves not only as the backbone to our department, but to all departments and their disciplines as well: in the Old and New Testaments throughout the history of the church to this very day, God’s intent is to save mankind. God’s purpose is to guide and nurture all believers through His means of grace, and to bring those means of grace to the unbelieving world. To this end, He calls incumbents into His service who are willing to be servants to His salvific will in the capacity of pastors and missionaries. In agreement with the very nature of God and theology, we are compelled to find and train bearers of the tools of God, those Training future pastors is seriwho administer them by divine right to the people, to the church, ous business. If done wrong, it and the world beyond. God is practical, and we on campus are, adversely impacts the message therefore, endemically clerical and missional. of salvation itself and the life of By virtue of the above said, we must maintain further that God the believer in the pew. In line Himself sets the standard and the qualification for the candidacy with the important words in 1 in His office. In Scripture, it is He who invokes the student with Timothy 3:2-7; 2 Timothy 2:24-26; the solemn words: “Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and Titus 1:5-9, we hope to entrust your hearers” (1 Timothy 4:16). Training future pastors is serious the student with spiritual and business. If done wrong, it adversely impacts the message of salethical prerogatives: 1. Sincerity vation itself and the life of the believer in the pew. In line with the in confession (confessionis important words in 1 Timothy 3:2-7; 2 Timothy 2:24-26; Titus sinceritas); 2. Dexterity in teaching 1:5-9, we hope to entrust the student with spiritual and ethical pre(docendi dexteritas); 3. Integrity rogatives: 1. Sincerity in confession (confessionis sinceritas); 2. Dexterity in teaching (docendi dexteritas); 3. Integrity of characof character and of life (morum ter and of life (morum integritas). Luther puts it similarly: A theintegritas). Luther puts it similarly: ologian must engage in prayer (oratio), endure the temptation of A theologian must engage in faith and flesh (tentatio), and meditate over Scripture (meditatio). prayer (oratio), endure the And yet, in all teaching and training resides a sober realism. Pertemptation of faith and flesh (tentatio), and meditate over Scripture (meditatio).
For the Life of the World
fection eludes us all: Where God calls He equips. He works Our department offers subthrough seeming contradictions, as Paul himself was told by God disciplines with which we hope when bemoaning his own apparent weakness: “My grace is suffi- to cover the following life cient for you for my power is made perfect in weakness” (2 expressions: worship, liturgy, Corinthians 12:9). It is good that we refrain from any modern preaching, mission, catechesis, forms of Donatism (the Donatists were a fourth Century, North pastoral care, and counseling. African Christian sect that had extremely rigorous views concerning purity and sanctity) which, in the quest for finding perfect With hardly any two congregaincumbents of the office, have deflected the power of God from tions agreeing on the nature of His Word to the person himself. the pastoral ministry, it is in As much as the focus is on God and His Word, there is also these areas that the pastor’s the context that beckons and influences the department’s agenda. skills must prevail most. What is We might call it its bipolar character. State of art media and techparticularly in demand is active nology are now used for the training in pastoral skills. In this connection a famous theologian is often quoted as saying: “A pastor duty. As a called and ordained is in need of two books: the Bible under one arm and the news- shepherd of the church, he is not paper under the other.” We respond to the questions asked in the a mere facilitator or motivator field. In fact, the life of the church, configured around its funda- for action; he is given a specific mental expressions of worship, organization, outreach, care, charge: to shepherd the flock shepherding, and instruction, demands our reply. For this reason, through the means of grace. our department offers sub-disciplines with which we hope to cover the following life expressions: worship, liturgy, preaching, mission, catechesis, pastoral care, and counseling. With hardly any two congregations agreeing on the nature of the pastoral ministry, it is in these areas that the pastor’s skills must prevail most. What is particularly in demand is active duty. As a called and ordained shepherd of the church, he is not a mere facilitator or motivator for action; he is given a specific charge: to shepherd the flock through the means of grace. Bipolarity means that our department must correspond the demands of the Word of God with the claims of the context, a difficult task indeed. Being conscious of context, we are denied a speculative or purely academic character. Unarguably, though, what was often thought of as the “truth” from the Word of God has, in fact, in context, lost its normativity. Individual cups have replaced the common cup, discussions on roles of women have led to their suffrage, simple uniformity in worship has changed to diversity, the nurture of denominational distinctiveness has ceded to open communion (and plurality of belief), and pastoral issues have been democratized. Indeed, pastoral theology is done in view of the context, and caution must prevail. All the more, therefore, we are demanded to seriously consult the Word of God and the Lutheran Confessions. False intransigence of both pastor and members on issues will hurt the church, but equally, also, unhindered libertarianism. Only faithful resilience, nourished by Scripture and our Confessions, and coupled with prayer and a good dose of realism, will provide the answers on campus and in challenging environments. The Rev. Dr. Klaus Detlev Schulz is Chairman and Associate Professor of the Department of Pastoral Ministry and Missions at Concordia Theological Seminary, Fort Wayne, Ind.
ne building stands out on the campus of Concordia Theological Seminary: Kramer Chapel. Rising over one hundred feet above the Upper Plaza,
Kramer Chapel is the physical and spiritual center of the campus. Theological formation begins in the chapel and is centered there. Every weekday the seminary community gathers in the chapel to receive the gifts of life and salvation, pray, sing and make music to the Lord. It is in the chapel that the seminarian is shaped as a child of God, and it is where future pastors learn to worship, lead the liturgy, sing, and preach. The Liturgical Life of Kramer Chapel The seminary’s liturgical life revolves around the weekly celebration of the Lord’s Supper. The Divine Service offers the gifts of Christ’s presence in hearing the Gospel read and proclaimed, and in receiving the very body and blood of Christ. 22
Each week, a different pastor serves as our Celebrant, whose parish is our sponsoring congregation. The seminary prays daily for Church and world. The services of prayer at Kramer Chapel follow the simple pattern of the synagogue liturgy: “Instruction in the Word, praise of God, and common prayer.”1 The Liturgy of the Hours tells the story of salvation, praises God for His mighty saving acts, and petitions the Father through the Son by His Spirit in its common prayer. From the very beginning, Christians set aside certain hours for prayer. The rhythm of prayer is associated with the passion of Jesus (the third, sixth, and ninth hours), the death and resurrection of Christ (prayer at sunrise and sundown), and the last things (prayer before bedtime that is eschatological). This simple recognition of the hours of prayers is the origin of our Matins and Vespers, our Morning and Evening Prayer, our Compline. Luther embraced the Liturgy of the Hours as the prayer services of the whole church, laity and clergy alike. He returned the reading of Scripture to its original place as the major part of the liturgy from which flowed the psalms, hymns, and prayers of the Daily Office. Luther used the Daily Office as the foundation for his devotional life and his prayers. The following summary statement of our Lutheran perspective on the Liturgy of the Hours was adopted by the North American Academy of Liturgy to describe the purpose and function of the liturgy of the hours. The mystery of God in Christ is the center of the liturgy of the church. By celebrating the Liturgy of the Hours at certain times of the day which recall creation and re-creation,
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&SpiritualLife the church, gathered together in the Holy Spirit, hears the life-giving Word of God and in response to it voices the praise of creation, joins the songs of heaven, shares in Christ’s perpetual intercession for the world. This cycle of praise and prayer transforms our experience of time, deepening our understanding of how day and night can proclaim and celebrate the paschal mystery. Thus, the daily Liturgy of the Hours supplements and contrasts with the centrality of the Sunday Eucharist in the life of the church, edifying the one holy people of God until all is fulfilled in the kingdom of heaven.2
Morning Prayer and Matins celebrate the newness of the morning that shows the triumph of light over darkness as Christ triumphed over the grave in His resurrection. Evening Prayer and Vespers remember that Christ has conquered death and darkness by going into the tomb for us. We celebrate in the evening what we celebrated in the morning—that Christ is the light of the world. The natural rhythm of light and dark, of creation and re-creation in the Liturgy of the Hours continually reminds us of our re-creation in Christ through the waters of Holy Baptism. This pattern of nature provides the framework for our praise and prayer. The chapel offers a rhythm of readings and prayer in the Daily Offices. These offices reflect the normal practice of the early church and the consistent practice of the Church through the Reformation era until this very day. These services at Kramer Chapel expose seminarians to the wealth of liturgical and hymnic resources available in the three official worship books of The Lutheran Church—Missouri Synod: The Lutheran Hymnal (1941), Lutheran Worship (1982), and Hymnal Supplement 98. The seminary also serves the church as a test site for materials being developed by the Commission on Worship for the new hymnal scheduled for 2007. The daily services provide opportunities for students to conduct the liturgies and observe their professors acting as models of the Gospel in the preaching and leading of the liturgy. This shapes a liturgical and devotional life that is centered in Holy Scripture, in the historic liturgy as it is reflected in our worship books, and in the rich texts of the church’s hymnody, both ancient and modern. Psalms are also prayed daily and the entire Psalter is used annually several times. Prayer requests are received daily at the Chapel Office or by the chapel staff. Private confession is heard by a pastor in the prayer chapel in the undercroft of Kramer Chapel on days when Holy Communion is celebrated. All of this provides some of the most important learning that future pastors do while they study at the seminary. The seminary offers the following services: 1
7:30 a.m. 8:30 a.m.
4:00 p.m. 10:00 p.m.
Matins Private Confession (Communion days) Morning Prayer and other offices (Divine Service on Tuesday or Wednesday) Vespers Evening Prayer and Compline (Tuesday & Thursday)
Music as a Servant of the Word Music as a good gift of God is, according to Luther, “the handmaiden of theology and second only to theology.” As such, music in the church serves God’s Word by appropriately carrying truths to the hearts and minds of the church. Such music is a wellordered discipline that truly helps the church “breathe the air of heaven” (Athanasius), by actually lifting her to that which is holy, “separate.” Music then becomes an integral part of the confession of the faith through hymns, liturgical music, and choral music— all proclaiming Christ by means of this good gift. This glorious realm of sacred music is very much in evidence and a part of everyday life at Concordia Theological Seminary. Some Sundays at 7:00 p.m. the public is invited to join us for Choral Vespers, in which the seminary choirs lead us in special Christmas, Epiphany, Passion, and Easter commemorations. The finest in sacred instrumental and choral music from every period of music history is offered regularly in Kramer Chapel services. The Schola Cantorum, the Chapel Choir, and the Seminary Kantorei offer the Lutheran heritage of music as proclamation in chapel services and in Choral Vespers services throughout the year. A typical year includes everything from major works like the “St. Matthew Passion” by Johann Sebastian Bach, to motets by Praetorious, Reger, Distler, Proulx, Hillert; also everything from handbell choirs to brass choirs, from guest children’s choirs to guest international organists. Our Seminary Kantorei has commissioned new works almost every year of its twenty-year history. In fact, this wellknown and well-traveled choir has perhaps commissioned more twentieth century music than any other synodical school. The seminary’s Kramer Chapel is an acoustically extraordinary space for worship and making music. Every day the student body and faculty are very much aware of this great blessing as they gather to sing the unaccompanied and accompanied offices in the presence of God. Concordia Theological Seminary is happy to be able to offer to its students, to the community, and to the church-at-large this ongoing feast of liturgy and sacred music where music is indeed servant and Christ is proclaimed. Arthur A. Just Jr., Dean of the Chapel Richard C. Resch, Kantor
James White, Introduction to Christian Worship (Nashville, TN: Abingdon Press, 1980), 116. P. Pfatteicher, Commentary on the Lutheran Book of Worship (Minneapolis: Augsburg Fortress), 340-341.
by Monica Robins
In the Field is a special feature section that focuses on the life and ministry of a pastor within The Lutheran Church—Missouri Synod.
Pligrim Lutheran Church
“I praise God for our seminaries because we come in one way, and we leave in a whole different way . . . much like we came to the Baptismal font as sinners and left with the gift of salvation. I recognize that God is accomplishing great things in men during their pastoral formation.”
ith a varied spiritual background that included a Baptist upbringing until age eight, then time as a Muslim until age 16, and a father who is a Baptist minister, the Rev. Michael A. Johnson Sr. appreciates Lutheran doctrine all the more. After attending an interdenominational seminary, Pastor Johnson was not satisfied with the education he’d received. With strong influences from two CTS Admission Counselors at that time, the Rev. Roosevelt Gray and the Rev. S. T. Williams, and from the Rev. Ulmer Marshall of Trinity Lutheran Church, Mobile, Ala., he began taking seminary courses through the Distance Learning Leading to Ordination (DELTO) program in Selma, Alabama. He took four classes from Concordia Theological Seminary’s satellite program in Selma over a year’s time while continuing to operate an engineering and construction business that he owned. He then moved his wife and three children to Fort Wayne, Indiana, where he studied on the Concordia Theological Seminary campus for two years, after which he served as vicar to two parishes, Prince of Peace Lutheran Church and Pilgrim Lutheran
Church, in Birmingham, Alabama. “Seminary training at Selma, and then at CTS, was outstanding,” commented Pastor. Johnson. “The community structure on the Fort Wayne campus was such that the struggle of moving and changing careers was minimized. We were all men who were devoting ourselves to God, and we learned to appreciate God’s plan for us. The direct relationships with professors were also a real benefit. I especially enjoyed the tutelage of Prof. Lane Burgland, Prof. Larry Rast, Prof. John Saleska, Prof. Kurt Marquart, and Dr. Arthur Just. I remember saying to some of these men that I hoped for the same zeal that they demonstrated in the enjoyment of their calling and the passion that motivates them to love what they do.” Pastor Johnson continued, “I praise God for our seminaries because we come in one way, and we leave in a whole different way . . . much like when we came to the Baptismal font as sinners and left with the gift of God, salvation. I recognize that God is accomplishing great things in men during their pastoral formation. We learn to appreciate what Christ has done for us sinners and we welcome the opportunity For the Life of the World
Prince of Peace Lutheran Church
that He offers sinful men: to preach his Word and to administer His sacraments. This is certainly a privilege.” After completing his year of vicarage, Pastor Johnson had successfully completed the Master of Divinity program and graduated from the seminary in May 1999. He was subsequently called to serve his two vicarage parishes as pastor, and he can still be found shuttling between Prince of Peace and Pilgrim. “I have seen an increase in attendance at both congregations,” commented Pastor Johnson. “I believe that the reason for this is that, by God’s grace, word got around that there is a pastor who is committed to stay at both congregations, and that pastor is preaching the Word and distributing the Sacraments.” When Pastor Johnson began his ministry at these churches, Prince of Peace had an average of 17 attending members and Pilgrim had an average of 26. Now, they have an average of 35-47 at both congregations on Sundays. Pastor Johnson is hopeful and says that the congregations are excited about the change in spiritual growth. Each congregation is still growing at a healthy rate. APRIL 2001
Pastor Johnson relates that it was difficult at first to be the called pastor to these congregations, as each had been vacant for several years—Prince of Peace for seven years and Pilgrim for four. “They had to learn who I am, and I, likewise, had to learn who they were. As is typical for congregations with longterm vacancies, they had their own infrastructures in place, and didn’t have an appreciation for the pastoral role. Through catechesis in the Word and Sacraments, we have moved to a point where they understand the unique role that pastors are called by God to fulfill and have incorporated the Office of the Ministry into their structures. We’re always transitioning from one phase to another, but we are now moving as one body and coming together to do the Lord’s work.” While serving in Birmingham, Pastor Johnson says that he’s had good mentors to help him along the way, especially the Rev. Ivory Cameron and his circuit counselor, the Rev. Thomas Noon of St. Paul’s Lutheran Church, Birmingham. The mentoring helped Pastor Johnson learn how to effectively minister to shut-ins.
Pastor Johnson indicates that he’s had 21 deaths at the two congregations combined, and regularly visits 16-20 shut-ins on a monthly basis. “I bring them the gifts of God, and I think it’s me who is blessing them, when in reality, it is they who bless me. It’s exciting to see God’s people respond positively to the Gospel.” The Birmingham area represents a diverse community with many Muslims and unchurched people. When Pastor Johnson began as pastor of these congregations, Sunday school and Bible studies, Sunday school, confirmation, and outreach programming were not offered, whereas both congregations now offer them. Prince of Peace now has an audio and video outreach program, and Pilgrim will offer something similar very soon. Prince of Peace is just beginning to offer a child care development program, and Pilgrim has a 77-year-old school that serves 83 children from kindergarten through the fifth grade. Prince of Peace Lutheran will offer a six-week ENRICH (Enhance Needed Resources Increase Children’s Horizons) program that features tutorials and life lessons for over 40 young people. This summer will mark the third year that they’ve participated in the ENRICH Program. “When I first began here, many congregation members wondered if ‘these old, dry bones would live,” recounted Pastor Johnson. “I told them that God will bring them back alive, and that’s exactly what we’re seeing. The Gospel is bringing us to life.” Said Pastor Johnson of his ministry, “I love this work! God has placed a passion for the ministry in me. I love preaching the Word and how the Word changes people. The Law and Gospel preaching is what it says it is: the Law condemns and the Gospel saves. The joy of knowing that the Gospel saves and draws the people of God is deeply satisfying. 25
SERVE Business Admin.-NOT! F
irst-year seminarian Scott Johnson grew up in Colorado, and is living out of state for the first time. Scott and his two younger siblings were raised by deaf parents in Lakewood, Colo., so Scott came to CTS with a unique background. He attended Colorado State University for three years, and then took some time off because he found himself not wanting to have anything to do with Business Administration, which was his major. During the following two years, Scott worked and was an active member of Holy Cross Lutheran Church in Glenwood Springs, where he taught Sunday school for 5th through 8th grade and enjoyed himself immensely. It was through his experience at this congregation and learning from Pastor Allen Anderson that Scott was inspired to come to CTS. In order to be accepted at the seminary, Scott needed to finish his degree. He returned to CSU and earned a B.A. in Business Administration, and then came directly to Fort Wayne for summer Greek. Greek went well, and he’s now almost finished with his first year of seminary study. “I am really enjoying seminary so far, especially the worship life and the sense of community that there is between professors and students,” commented Scott. “I would encourage any man that is considering coming to the seminary to trust that everything will be provided. As Pastor Anderson says, ‘Let go and let God!’”
Lutheran Membership Lifelong LCMS Membership 55%
45% Raised Outside of the LCMS
1st Career Occupations
● Incoming Class ● Total Enrollment
• • • • • • •
Medical Doctor • Lawyer CPA • Military Military • Cabinet Maker Management • Chemist Law Enforcement Computer Programmer Lutheran Teacher of the Year
Cumulative Undergraduate GPA of Incoming Class
48 Total Class 3.296 1996/97
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Co-ops Serve Sems T
he Food and Clothing Co-ops at CTS are open to all seminary families. People and churches throughout the country donate all of the household goods, clothing, and grocery items. Seminarians can use the Clothing Co-op free of charge, and also receive free “points” to spend at the Food Co-op each month, the number of points being determined by the size of the family. To give you an idea of how much these points go: one box of cereal is two points, a gallon of milk is two points, a small can of soup is one point, and two rolls of toilet paper cost one point. What a blessing these resources are to seminary families!
ousing in Fort Wayne is very affordable. Homes within walking distance of the seminary sell for anywhere between $60,000 and $300,000. Here are two homes currently available for sale for less than $75,000!
10 Reasons to Come to Concordia Theological Seminary, Fort Wayne:
Top 6 Districts
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.
Centrality of Worship Engaging Faculty International Programs Missionary Focused Diverse Student Body Schola Cantorum Classroom 2000 Low Cost of Living Remodeled Dorms 155 Year Tradition
● Michigan ● South Wisconsin ● Rocky Mountain ● Indiana ● Pacific Southwest ● Central Illinois
Happenings Rev. Naomichi Masaki Joins Seminary Faculty
Sign Language Training Available at Seminary
Founded in 1985 by the late Dr. George Kraus, a professor at CTS and instructor of Deaf ministry, the Church Interpreter Training Institute (CITI) trains its graduates to serve in a variety of ways. These include interpreting worship services, church meetings, Bible studies, Sunday school, teaching sign language classes, and being supportive and an advocate for the Deaf. Geared only to train persons for work inside the church context, CITI is located on the Concordia Theological Seminary campus, and will begin its sixteenth year June 30, 2001. CITI, directed by Rev. David S. Bush, is a four-week intensive program that trains pastors and lay people to interpret into American Sign Language the Gospel of Jesus Christ as it is presented in the Divine Service. There is a Teen course (ages 14-18) for one week beginning July 15th, a two-week class beginning June 30th for ages 18 and above, and the traditional, four-week CITI also begins June 30th. For more information about this unique program, you can send e-mail to email@example.com, you can click on Deaf Ministry at www.ctsfw.edu, or you can call the CITI office at (219) 452-2197.
Concordia Theological Seminary (CTS) is pleased to welcome the Rev. Naomichi Masaki to its faculty as an Assistant Professor of Systematic Theology and Pastoral Ministry and Missions. Rev. Masaki most recently served as a teaching assistant in the graduate study program at Concordia Seminary, St. Louis, while he worked toward a Ph.D. in Doctrinal Theology. His educational background includes a B.A. (1985) and an M.A. (1987) in Social Work from Kwansei Gakuin University, and an M.Div. (1991) and an S.T.M. (1997) from Concordia Theological Seminary, Fort Wayne, Ind. He served as Missionary-at-Large for the New Jersey District of the LCMS and is currently serving on the Board for Congregational Services and the Liturgy Committee of the Lutheran Hymnal Project for the Commission on Worship. “Prof. Masaki brings a breadth of pastoral and mission experience to our faculty. His in-depth knowledge of Asian culture and religions, his linguistic ability, but especially his robust commitment to Lutheran theological clarity and integrity will provide wonderful resources for our students’ formation and education,” said Dr. Dean O. Wenthe, President of CTS. “I count it a great blessing that he has joined the seminary family.” “As an alumnus, I am bound to thank the Lord for Concordia Theological Semi-
nary, Fort Wayne, for catechizing me through the teachings of the dedicated professors and the daily liturgy at the chapel,” said Rev. Masaki. “They not only pointed me to the means of grace, but also nourished me with the gifts of the Gospel and the body and blood of the Lord. I am very excited to be a lowest part of the team that is entrusted by the Lord through His church to raise His future instruments. I am looking forward to serving Him here at the seminary, which has such a confessional vitality.” Students from Both Seminaries Engage in Dialogue
The Student Association Officers from Concordia Theological Seminary, Fort Wayne, and Concordia Seminary, St. Louis, have begun a tradition that they hope will foster open communication between the seminaries and encourage continuing dialogue well into the future. In January, the seven officers of the CTS Student Association traveled to St. Louis with the CTS basketball team. While in St. Louis, our officers met with the St. Louis officers to get to know them and visited a class or two to get to know the professors. On April 8, 2001, the two associations arranged for an open forum between the two seminaries using the distance learning labs at each campus. There were over 30 students from each seminary that participated, and the discussions were frank, honest, and engaging. To begin the evening, Professor John T. Pless of CTS and Professor Ronald R. Feuerhahn each had ten minutes to address the issue, “Liturgy and Pastoral Care,” after which the students had opportunities to ask questions of each other. Another discussion is scheduled for April 26th. The seven officers of the St. Louis association visited the CTS campus on April 9, 2001, where they had time to visit classes, have lunch with Dr. Wenthe and the CTS Student Association, and enjoy the typical Friday afternoon social time in the Commons and a movie that was presented on campus. Saturday morning, the two associations met to discuss goals for future interactions.
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CONCORDIA THEOLOGICAL SEMINARY
CALENDAR OF EVENTS Events Vicarage Placement Service April 23, 2001 Kramer Chapel, 7:00 p.m. Candidate Call Service April 24, 2001 Kramer Chapel, 7:00 p.m. Graduation May 18, 2001 Kramer Chapel, 6:00 p.m. Grand Ol’ Lutheran Fellowship Golf Outing (GOLF) May 13, 2001 (219) 452-2249 Teen Sign Language Camp July 15-July 20, 2001 (219) 452-2197
Two-week Intensive Interpreter Training Program June 30-July 13, 2001 (219) 452-2197 Intensive Interpreter Training Program June 30-July 27, 2001 (219) 452-2197
Retreats LutherHostel I April 11-15, 2001 1-877-287-4338 (ext. 1-2204) Altar Guild Retreat May 4-6, 2001 1-877-287-4338 (ext. 1-2204)
“The Wisdom of Solomon and the Pilgrimage of Life” June 1-3, 2001 1-877-287-4338 (ext. 1-2204)
Music Organist Workshop I June 4-8, 2001 (219) 452-2191 Organist Workshop II June 11-15, 2001 (219) 452-2191
Chapel Easter Choral Vespers April 22, 2001 Kramer Chapel, 4:00 p.m.
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his year’s Christ Academy, geared for high-school men who have expressed an interest in learning more about the Office of the Holy Ministry, will be held June 1730, 2001. Each summer, Concordia Theological Seminary sponsors this two-week program for high-school-aged men. The curriculum includes classes on the three divisions of seminary education: history, systematics (doctrine), and exegesis; time to worship and do community service work; opportunities to play sports; and an opportunity to visit an amusement park in nearby Sandusky, Ohio. The cost of Christ Academy to participants is $250, which includes tuition, room, board, and activity fees. Attendees will need extra money for books, snacks, and optional activities. Students stay on campus and attend classes part of the day, do service projects part of the day, and relax part of the day. For more information about Christ Academy, or to get an application, please contact the Office of Admission at 1-800481-2155. The deadline for applying is May 1, 2001. You can also find information in the Events section of the seminary’s web site, www.ctsfw.edu.
Christ Academy Information I’d like more information about Christ Academy 2001. Please send an application form to the following address: Name ____________________________________________________________ Address: _________________________________________________________ City ____________________________ State: ______ ZIP: ________________
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Christ Academy 2001 will be held June 1730, 2001. Please contact the Office of Admission at (800) 481-2155 or firstname.lastname@example.org for more information.
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