The Word at Work Fall 2019 Magazine

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The Word at Work The magazine of the Institute of Lutheran Theology

Back to School

Photo by Scott Webb on Unsplash

Fall 2019

Letter From The Editor Dear readers, With the autumn season, a new school year has begun. Internet social media sites are flooded with

As we reflect on the impact that ILT has and continues

“back to school” pictures of children. As a parent

to make, this little magazine called The Word at Work is

myself, this time of year is a reminder of how quickly

one way that we seek to keep in touch with the many sup-

time moves on. Comparing such “back to school”

porters who have made and continue to make the work of

pictures from year to year leads me to wonder how

ILT possible. We also seek, through these pages, to give

my children got so big in such a short span of time!

those unfamiliar with ILT a taste of what we are about.

The great English hymn writer Isaac Watts (1674-

In this issue, Professor Jonathan Sorum con-

1748) reflected on this reality in the last two verses

tinues his series on the Apostles’ Creed. Professor

of his beloved hymn “O God, Our Help in Ages Past.”

Robert Benne offers insight on the issue of faith and public life. Master of Sacred Theology student Carl

Time, like an ever-rolling stream,

Fiskness shares his adventure teaching Lutheran the-

Soon bears us all away;

ology in Mexico in the Spanish language. ILT alumna

We fly forgotten, as a dream

Becky Hand, who serves as pastor of Life in Grace

Dies at the opening day.

Lutheran Church of Odessa, Texas, reflects on the important role that ILT played in her preparation for

O God, our help in ages past,

ministry. Professor Dan Lioy addresses an interest-

Our hope for years to come,

ing issue in New Testament scholarship, namely the

Still be our guard while troubles last

authorship of Paul’s letters. We also welcome Dr. Eddie

And our eternal home.

Kwok, the new Director of Contextual Education, who introduces himself and shares a bit about his work.

At the Institute of Lutheran Theology, it is also “back to school” this time of year. Of course, we offered

Many thanks to all of our contributing writers!

some summer courses, but the fall semester is now in full swing. Teachers are busy with preparation and

In Christ, our hope for years to come!

imparting knowledge and wisdom. Students are reading, writing, and learning. With the beginning of this new

Dr. Thomas E. Jacobson

school year, it is also an opportunity to reflect on the

Adjunct Professor of Historical Theology

last several years and the impact that ILT has already

and Editor of The Word at Work

made. As time moves “like an ever-rolling stream,” we at

Institute of Lutheran Theology

ILT are in the business of forming pastors and teachers who will proclaim the One who is “our hope for years to

Pastor, Good Shepherd Ev.

come.” We seek within our time, through the process

Lutheran Church of Lindy (rural Bloomfield), Nebraska

of theological education, to make impressions indelible for time and eternity, that through the Good News of Jesus Christ, people may be led to their eternal home.

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I Believe

By Jonathan Sorum

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Sacramental Theology amidst Tortillas with a Little Lefse on the Side

By Carl Fiskness

Religion and Politics A Necessary Connection

By Robert Benne

10 Equipped For the Call

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By Becky Hand

Which of Paul's Letters Did He Write?

By Dan Lioy

14 A Journey and A Task

By Eddie Kwok Photo by Jeremy Gallman on Unsplash

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MONDAY MORSELS

Word at Work Fall 2019

NEWS AND EVENTS

Do you have an email address but haven't signed up for our weekly emails? We have two for you. Monday Morsels has a devotional thought and prayer on the upcoming Gospel lesson and a link to Tim Swenson's Table Talk devotion, which is usually based on the Second lesson. Friday's News & Events will apprise you on our development as a school. Email eswensson@ilt.edu and I will put you on the list. You also need to be on our Word at Work magazine list and you can request I see if you are on the list. I can update your email, too. You can also send me a note if you have any questions concerning what you want to achieve through your philanthropy, or call my mobile number (914) 712-5440. Thanks!

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Word at Work Fall 2019

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I Believe Dr. Jonathan Sorum “He descended into hell.”

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his line is perhaps the most mysterious in the creed because it takes us into the unknown, into death itself. But we don't go there alone. We confess that Jesus entered into death, into darkness, the nothingness, the extinction of all hope, the end of all things. He descended into hell.

In the Old Testament, the realm of the dead is Sheol, also called the Pit or Abaddon. The psalmist begs to be delivered from Sheol, where the LORD does no mighty works and where no one praises him. Sheol is the "land of forgetfulness" where there is no remembrance of the LORD's wonders and saving help (Psalm 88:10-12). Death is the end of all relationship with the LORD and so the end of everything. After a brief life full of trouble and sin, but in which we can at least worship the LORD and ask for his blessings, we are swept away into Sheol and oblivion.

Jesus, we say, descended into hell. He was swallowed up by Sheol, by death, the final and implacable enemy. He was cut off from God and from life.

Note:

But he descended into "the lower parts of the earth" only so that he might claim it, so that "he might fill all things" (Ephesians 4:10). Nothing is outside of him, not even the realm of the dead! He owns it and has the keys to it: "Do not be afraid; I am the First and the Last, and the Living One. I was dead, and see, I am alive forever and ever; and I have the keys of Death and of Hades" (Revelation 1:17b-18).

No longer is death the land of forgetfulness, where the LORD's saving help is unknown. When he had breathed his last breath on the cross, Jesus "went and made proclamation to the spirits in prison, who in former times did not obey" (1 Peter 3:19-20a). We don't know if this means that those who died before the coming of Christ had a chance to hear the gospel and believe (See who died before the coming of Christ had a chance to hear the gospel and believe (See also 1 Peter 4:6). What is clear is that now there is no place that is beyond his saving help, no place where he is forgotten, Jesus fills all things, even the realm of the dead.

And so, when we enter into the valley of the shadows of death, we are not lost to him. We are entering his territory. He is there, speaking his word of life and peace and welcome. He has made the whole way utterly safe. Thanks be to God!

This article is the fifth in a twelve-part series on the Apostles’ Creed.

Jonathan Sorum is a Professor and Director of the D.Min. Program at ILT.

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Word at Work Fall 2019

SACRAMENTAL THEOLOGY AMIDST TORTILLAS WITH A LITTLE LEFSE ON THE SIDE Carl Fiskness

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or the last twenty years, Pastor Philip Gagnon from St. Albert’s Lutheran Church of Alberta, Canada has been leading mission trips from congregations in the greater Edmonton area to Ensenada, Mexico. Ensenada is a city on the Baja California peninsula, located about two hours south of San Diego. These folks who travel to Ensenada call their work “Mission 2 Mexico.”

Leading this year’s team was Pastor Karl Johnsen of Calvary Lutheran Church of Edmonton. Both pastors are leaders of the North American Lutheran Church in Canada (NALC-Canadian Mission District).

From their numerous times collaborating with local ministries, Mission 2 Mexico made contact with Pastors Carlos and Mirella Flores, who serve two local congregations named “El Shaddai” and “Yahweh.” As part of their service work, Mission 2 Mexico constructs houses for the needy in the area. Carlos and Mirella identify who could most benefit, and the folks from Alberta build a house (or even two) each trip. Those who will inhabit the new homes contribute their sweat equity to the project.

Besides appreciating the distribution of resources from Mission 2 Mexico, Pastors Carlos

and Mariella discovered a kinship when these Canadian pastors preached and the other team members from Canada shared. This husband and wife team had been ministering in a Pentecostal denomination, but they became dissatisfied with the increasing popularity of prosperity theology in their circles and were searching for something else. When Carlos and Mirella encountered these Lutherans, they told them, “We didn’t realize that we are Lutherans. But what we can understand when you folks preach, this is also what we believe.”

Consequently, two years ago Pastors Gagnon and Johnsen used their limited Spanish to teach the couple by studying El catecismo menor de Martín Lutero (The Small Catechism of Martin Luther). While progress was made, all involved desired to secure a Spanish-speaking instructor. Pastor Gagnon then contacted the Dean of Chapel at ILT, Pastor Tim Swenson, to inquire about possibilities. Pastor Swenson pointed them to me. In addition to serving as a pastor in English-speaking congregations for a dozen years in Minnesota, I was an undergraduate Spanish major and have taught high school Spanish.

After arriving, I taught Mirella and Carlos from La confesión de augsburgo (The Augsburg Confession). From this instruction, spirited conversation ensued as they learned about what it means to be a Lutheran in a context that is

Word at Work Fall 2019

“It was a mutually enjoyable time” overwhelmingly Catholic and Pentecostal. Mirella exclaimed in joy, “All I knew before about the doctrine of predestination is either you are a Calvinist or an Arminian. How great that the Lutheran teaching is what I had always believed but could not express!”

Besides working with these pastors seeking certification, along with their congregations, into the NALC, I also gave instruction to fifteen Pentecostal Bible school students. For the last decade, Mission 2 Mexico has also developed connections with Bethel Bible College in the neighboring city of Maneadero. The Mission 2 Mexico teams have rented out the campus during the school’s summer break while also partnering with them in teaching VBS and building homes in the neighborhood.

From this relationship, the director of the Bible school, Pastor Margarito Niño, concluded that these Lutherans had something to teach their institution about early church history and Lutheranism in particular. Consequently, he invited them to bring an instructor who could lecture in Spanish.

Therefore, I also led sessions with these young people, most of them aged 19-21. These young folks displayed enthusiasm and asked good questions as they were learning. Some of their newer teachers and pastors sat in on the sessions as well. It was a mutually enjoyable time. I especially enjoyed exposing them to a well-known Lutheran hymn that was unfamiliar to them, Un castillo

Photo by Carl Fiskness

fuerte es nuestro Dios, which English speakers know as “A Mighty Fortress is Our God.” Also as part of the experience, I preached in Spanish on Sunday morning at the Ensenada Rhema Bible Church, one of the congregations begun from the graduates of Bethel.

My experience in Mexico took place from July 3 to July 9, 2019. The Canadian volunteers were thoughtful enough to acknowledge their lone traveler from the United States in their group on his country’s Independence Day. I thanked them and remarked that it felt a little strange to be outside the United States on the Fourth of July with Canadians in Mexico, even having the chance to speak a little Norwegian. (One of the Canadian volunteers, Terje, was born in Norway and emigrated to Canada in his early adult years.) God is truly doing exciting things though these North American connections.

Carl Fiskness is a pastor with Lutheran Congregations in Mission for Christ (LCMC) and the North American Lutheran Church (NALC), presently serving Green Lake Lutheran Church of the Association of Free Lutheran Congregations (AFLC) in Spicer, MN. He is also a student in the Master of Sacred Theology program at ILT.

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Word at Work Fall 2019

RELIGION AND POLITICS A NECESSARY CONNECTION Robert Benne

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Photo by Peter Lewis on Unsplash

ne of the reasons I wrote the book Good and Bad Ways to Think about Religion and Politics was that I was constantly annoyed that writers who address that subject habitually mistake the “separation of church and state” for the “separation of religion and politics.” For example, Salman Rushdie, in an otherwise moving meditation on Islam’s propensity for religionized politics, concludes that “religion must be restored to the sphere of the personal and private, replaced by the secularist-humanist principles of modernity.” Even Andrew Sullivan, the popular Catholic political commentator, who should know better, argues that there must be a “separation of politics and religion.” No doubt many of our citizens think similarly.

However, they are wrong if they indeed mean the separation of religion and politics rather than the separation of church and state, which is quite a different matter. The latter, embodied in the

First Amendment, stipulates institutional separation, the non-establishment of any particular church. This separation has been enormously beneficial to the life of both state and church in this country. There are no formal “religious tests” for participation in the state. Further, it has prevented the political use and control of religion by the state while at the same time it has required the churches to stand on their own. This separation of church and state has fostered a vitality in American religion unmatched by the tamed state churches in other parts of the world. Except for a tiny group of Christian “reconstructionists,” no Christian churches in America—including the vilified fundamentalists—argue for the collapse of the state into the church or vice versa.

If it is possible and desirable to separate church and state, it is neither possible nor desirable to separate religion and politics, as the above commentators seem to advocate. It is not possible because of the nature of serious religion. The great religions of the Book—Judaism, Islam, and Christian—are comprehensive in nature. Since

Word at Work Fall 2019

their God is the God of all reality and history, serious Jews, Muslims, and Christians simply cannot sequester the claims of God to the private, personal sphere. The religious and moral visions of these religions are relevant to all of life—economics, politics, and culture. This means that religious citizens and political leaders will necessarily express their religious and religiously grounded moral beliefs in their politics.

The separation of religion and politics is impossible for another reason. The First Amendment provides for the free public expression of religion.

Freedom of religious expression means nothing if it is limited to the private sphere, as it always has been in totalitarian states. In America, the public expression of religious beliefs and activities is constitutionally guaranteed. It is constitutionally impossible to keep religion out of politics.

Americans have historically acted out their religious convictions in public life.

It is also very desirable that Judeo-Christian religion—along with other factors—informs politics. Without religiously based moral principles it will be difficult, if not impossible, to sustain a decent political order. The most important religiously grounded moral principle is the sanctity of the person, or what the noted political philosopher Glen Tinder calls the “exalted individual.”

The preciousness of each person is grounded in the Judeo-Christian teaching that we are created in the image of God. From a Christian point of view, each person is also redeemed by Christ.

The “exalted individual” is the central value of Western politics, Tinder rightly claims. Even Enlightenment notions of unconditional respect for rational agents are reflections of that fundamental religious conviction. On this notion of the exalted individual rests the doctrine of human rights, the practice of democracy, and the universal obligation to pursue justice. If each person

counts before God, then regimes based on these religious values must strive for respect and justice for all. Though these values are never fully realized, they are expressed in many profound ways, even to the point of treating those condemned to die with exquisite respect.

Where these fundamental values are denied, as in Nazism and Marxist-Leninism, humans are turned into corpses at astounding rates. One only needs to visit the Holocaust Museum to view the ghastly results of this denial. Someday there will perhaps be a museum to commemorate the victims of Soviet and Chinese Marxism, which will be even more legion than those of Hitler.

Therefore, it is not desirable to separate vital religion from democratic politics. Such a separation would in time be a disaster for Western politics. However, it is important that religious institutions and persons maintain a proper humility about their political offerings. It is rare that a specific policy follows necessarily from the core of religious and moral values. Almost always there are three or four steps in arguing for a particular policy from that core. Persons of intelligence and good will often part company with each step.

Religion in politics must be accompanied by humility in participation.

Robert Benne is Professor of Christian Ethics at the Institute of Lutheran Theology.

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Word at Work Fall 2019

EQUIPPED FOR THE CALL Becky Hand

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after that. The idea must have knocked me out when it hit me on the head. Where did that come from? In response to his question, I suggested prayer, both on my part and the group’s part.

remember the time clearly. Those moments

I prayed sincerely for almost ten months, and then

I spent considering if the decades-old nudging from the

I agreed. I resigned from my job and accepted the

Holy Spirit was a call to become a pastor. I sat on the

call of the newly forming church. Aware that my lay

pew, giving a deaf ear to the preacher as I contem-

minister training ill equipped me for a pastoral call, I

plated the life of a pastor. Some of the tasks in the job

immediately found a mentor and relied heavily on his

description seemed doable, perhaps even enjoyable.

experience and wisdom. Once we got our feet on the

Quickly, though, that list came to an end; I thought of

ground, I started the search for proper training and edu-

making hospital visits and being on call 24 hours a

cation. In an odd twist of people and circumstances, as

day, seven days a week. I thought about the difficult

God often works, I eventually stumbled over the infor-

conversations, the confidences carried, the walking

mation of a new Lutheran online seminary, known as

with families through life’s struggles and losses. The

the Institute of Lutheran Theology. Other programs I

‘undesirable’ parts of the calling swiftly overwhelmed

had investigated were of a different theological empha-

the OK-to-possibly-pleasant parts of the calling. It did

sis and/or required at least one semester on site at

not take long to conclude that I did not want to be a

the school. Leaving our fledgling congregation to learn

pastor and that such a calling was definitely not the

how to serve them better was not an option. ILT was

spiritual nudging that had hounded me off and on for

the perfect solution.

years. I remember that revelation, sitting on the pew on the pulpit side, toward the back of the sanctuary.

I applied to ILT with some concerns. I wondered about student camaraderie since we would only

Fast-forward a number of years—20, 25, I don’t

meet online. I worried about the integrity and rigor

know—to a church family’s backyard, under the trees

of the course work from a new online institution. My

on a Sunday morning after worship and Bible Study.

apprehensions proved completely unfounded. My

The group of approximately 35 people discussed our

relationships with fellow students allowed us to study

options concerning our bishop’s recommendations

together, online or over the phone, and we supported

to begin to resolve the areas of conflict within our

and encouraged one another. In addition, the academic

congregation. Included on the list was 18 months of

rigor was definitely not lacking! As a bonus, since I was

mediation. Some of the people involved in the conflict

already serving as a pastor, I had a captive audience

had already suffered through a year and a half of trying

for all the new and wonderful things I was learning. My

to cope with the differences that lead to the tensions.

congregation not only supported this education; they

I remember the man who asked, “We’re doing alright.

learned with me.

We have enough people. If we decided to form our

God certainly snuck this calling in on me. When I

own church, would you be our pastor?” This idea was

was teaching college biology classes, had anyone told

hit from home plate, lofted up into the air, and as I

me I was going to be a pastor, I would have laughed

looked up to catch it, I was blinded by the light. It hit

at the absurdity. But God fulfilled His plan despite my

me right between the eyes. I don’t remember much

resistance. And now, five years past graduation and

Word at Work Fall 2019

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official ordination and twelve years past accepting the

Offering hope to such a congregation, encourag-

congregation’s call, I continue to serve Life in Grace

ing them when weary, being lifted by them in my own

full-time and serve part-time at Hope Lutheran in the

struggles, and sharing the love of our Savior is a tre-

neighboring town. I am incredibly thankful for the edu-

mendous gift. God still sneaks things into my life and

cation and preparation that ILT has given me.

into my call. I know I am just along for the ride. I am

Sound theological education is indispensable for

grateful to Him always. I am also thankful for the peo-

carrying out the office of pastor. Of course, loving

ple at Life in Grace and at Hope. ILT has been integral

parishioners, teaching them, preaching, and leading

to my formation as a pastor, and I am beyond appre-

worship, can be carried out without in-depth theological

ciative for the education, support, and friendships that

understanding. I served in this capacity for a few years,

grew out of my time in seminary. I look forward to giv-

but I certainly see a difference after my education. The

ing back to ILT by serving on the board of directors and

scope of scriptural and doctrinal comprehension in

pray that God will bless and blossom the educational

addition to the Biblical language studies grounds the

opportunities for the future pastors of His church.

“why” of the “what” we do. Serving a congregation,

God calls each of us to love and serve Him, and to

like any calling, has great joys and rewards, but it also

“love your neighbor as yourself.” He utilizes all parts of

brings challenges. Seminary helps prepare a pastor

His body to fulfill His will, share the Good News, and to

for such difficulties not only with practical guidance but

serve his children. He provides the opportunity and the

also through important theological formation. I previ-

training. No matter our stage in life, He has an inten-

ously did not understand the depth of the doctrine of

tional plan, despite our potential denial, and He will

the Holy Trinity, for example. While there is much that

carry out His design. If He is calling you to more educa-

I have forgotten from my education, there is much that

tion or training, He will provide a place and means for

I utilize daily.

you to obtain what you need. From prayer warriors to

The congregation of Life in Grace has had its

theologians, from cooks to custodians, from childcare

ups and downs. We are still small and close-knit.

to elder care, His will be done. Perhaps God is equip-

The people are extremely giving, and our community

ping you for something new, and perhaps ILT can be

involvement is consistent and wide-ranging. This is the

a part of that. and perhaps ILT can be a part of that.

heart of the people: serving our neighbor. Giving to the community, whether individuals, families, or entities such as Family Promise (a program for homeless families), the YMCA’s children’s program, the shelter

Becky Hand serves as pastor of Life in Grace Lutheran

for abused women and children, local law enforcement

Church in Odessa, Texas and is a graduate of ILT.

projects, and other endeavors is simply part of the nature of the church. The giving of time, money, and talents abounds. Like many Lutheran churches, we are an aging congregation, but God continues to breathe in new life and energy. This too has its ebbs and flows as we continually seek God’s will. He has a purpose for this church to serve in this community and abroad.

It is a great privilege to serve these people physically, theologically, and prayerfully in the love of the Lord and to preach the Gospel of Jesus Christ each Sunday to fellow servants, brother and sisters.

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Word at Work Fall 2019

WHICH OF PAUL'S LETTERS DID HE WRITE? Dan Lioy

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hich of Paul’s letters did he write? In a 2018 OnScript podcast, that question was addressed by Scott McKnight, professor of New Testament at Northern Seminary.[1] The context for the question was McKnight’s recent NICNT commentary on Colossians and Philemon (Eerdmans, 2018).

The traditional view is that Paul wrote all 13 letters attributed to him. The contemporary, consensus view is that the apostle only penned seven of those epistles—namely, Romans, 1–2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon. The implication is that the remaining six letters—namely, Ephesians, Colossians, 2 Thessalonians, 1–2 Timothy, and Titus—were authored by unnamed admirers and imitators of the apostle.

In support of the traditional view, on the one hand, in the biblical world, writing under a false name was common; yet, on the other hand, the unique literary features found in the disputed Pauline letters may be due to their distinctive purposes and to the timing and conditions of their writing. Furthermore, numerous early Christian writers unanimously ascribed these epistles to Paul.

The above observations notwithstanding, McKnight puts forward a third, distinctive view that is worth mentioning. He calls into question the entire methodological

basis around which the conversation is conducted, especially as it relates to a so-called “authentic Paul” versus an “inauthentic Paul.”

McKnight also questions whether Paul singlehandedly wrote any of his letters. McKnight challenges the depiction of the apostle as a solitary figure hunched over a table cluttered with sheets of papyrus or parchment. Allegedly, while alone in a quiet room and deep in thought, he used a stylus to dash off one theological masterpiece after another in just a few hours.

Admittedly, there are some letters where the apostle said he used a writing instrument to append an autobiographical postscript with his own hand (e.g. 1 Cor 16:21; Gal 6:11; Col 4:18; 2 Thess 3:17; Philem 1:19). The purposes for doing so included authenticating the epistle and/or sending a personal greeting.

McKnight also doubts whether Paul dictated any of his letters privately to a scribe (or amanuensis) in one abbreviated session. Instead, McKnight supports the view proposed by other scholars—especially E. Randolph Richards on Paul and first-century letter writing[2]—that the apostle and a team of his trusted associates carefully composed an epistle in a particular setting over a span of time (possibly involving days or weeks).

The imagined scenario, then, would involve Paul putting forward one way of making a statement. Then, other conversation partners who were with him might suggest alternative, better ways to articulate the same thought. It is easy to imagine that within the patriarchal

Word at Work Fall 2019

“Authentic Paul ” context of Greco-Roman society, Paul’s various coauthors would have included prominent male believers such as Timothy, Silvanus, and Sosthenes.

Even so, the research undertaken by Cynthia Long Westfall about gender issues within the Pauline corpus incentivizes expanding the horizon of consideration.[3] After all, the apostle’s correspondence was intended for the spiritual benefit of both male and female believers. Accordingly, well-known women such as Priscilla, Chloe, and Phoebe could have also been collaborators with Paul and other Christian leaders in the drafting of the apostle’s epistles.

The preceding supposition challenges the view that Paul uncritically affirmed and embraced ancient, secular “stereotypes” about gender, including the notion of a universal, male hierarchy. Also contested is the longstanding idea that first-century A.D. female Christians were relegated to a second-class ecclesial status, in which their “sphere of ministry” was restricted. Likewise called into question is the conjecture that, unlike their male peers, female Christians were assigned specific and delimiting “role distinctions” within the early church.

Regardless of how extensively interpreters— whether egalitarians or complementarians—either agree or disagree, respectively, with the above envisioned scenario, it is reasonable to maintain that Paul remained the consistent, authoritative voice throughout the letter-writing process. Also, aside from the apostle, the male and female members of his ministry team could change, depending on who was available

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Photo by Aaron Burden on Unsplash

where and when the epistle was being produced.

As the drafting process unfolded, several versions of a letter would be created by a secretary / transcriptionist (e.g. either on washable papyrus sheets or stacks of wax tablets) and read aloud. In turn, this would lead to the team members offering additional critique and feedback. The revision activity would end with the adoption of a final version of the epistle (or autograph) that everyone, including Paul, could support.

Multiple copies of the agreed-upon letter would be created and distributed via a designated letter courier to specified house churches located in one or more geographical areas. Presumably, the courier performed a public reading of the epistle to convey its intent and tone to believers who were gathered for corporate worship.

It remains to be seen whether the above view garners increasingly widespread acceptance among New Testament scholars. Regardless, as noted earlier, it is an intriguing perspective that deserves serious consideration among New Testament scholars.

Dan Lioy is Professor of Biblical Theology at the Institute of Lutheran Theology.

Accessible at the following website: http://onscript.study.

E.R. Richards 2005. Paul and first-century letter writing: secretaries, composition and collection. Downers Grove: InterVarsity.

3 C.L. Westfall 2016. Paul and gender: reclaiming the apostle’s vision for men and women in Christ. Grand Rapids: Baker. An April 2018 OnScript interview involving the author is accessible at the following website: https://onscript.study/podcast/cynthia-long-westfall-paul-and-gender/.

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Word at Work Fall 2019

A JOURNEY AND A TASK Eddie Kwok

A Journey across Cultures and Denominations

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y journey began in a predominantly Chinese community in a place called Tanjong Pagar in Singapore. Born into a family of eight children, I grew up in a home steeped in traditional Chinese religious practices. My mom was a devotee who observed all the rituals and festivals associated with the tradition handed down to her by her forebears. I can still recall the huge red altar dedicated to our ancestors and other benevolent deities standing starkly in the living room—an unmistakable sign of our Straits Chinese heritage.

Strangely enough, my mother did not express any objections or displeasure when I became a Christian later. In fact, she sought to accommodate my new belief when it came to food offered to the idols that she venerated.

University was a time of change for me. My search for meaning brought me to Christ through a group of Christians on the campus. Community life and regular Bible studies became a regular staple as I became involved with the ministry of the Varsity Christian Fellowship. I was baptized in my second year of my studies. My pilgrimage as a Christian continued after my graduation when I was called

to serve as a staff worker of the Varsity Christian Fellowship. The sense of inadequacy during that ministry and the corresponding desire to be better equipped brought me to Vancouver, British Columbia where I began my journey in theological education. After graduating with a Master of Divinity from Regent College, I was called to serve as a youth worker in a Baptist church, ministering to Canadian-born Chinese. My next call took me to a Chinese Mennonite Church where I was responsible for establishing an English-speaking ministry.

My journey took a defining turn when I was called and ordained in the Lutheran Church. Ever since, I have served as a parish pastor and then as professor at the Lutheran Theological Seminary, Saskatoon, where one of my roles was the Director of Contextual Education. In 2010, I resigned from my teaching position at LTS and returned to pastoral ministry in Vancouver. I am presently serving as Interim Pastor at New Life Chinese Lutheran Church. In April 2019, I was appointed as Director of Contextual Education at the Institute of Lutheran Theology.

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Contextual Education at ILT and Its Challenges Church ministry, like many other vocations, involves certain skills and wisdom that cannot be learned in the classroom. Students preparing for the ministry of Word and sacrament must be embedded in congregations committed to providing the necessary setting for contextual learning. The key pieces of contextual education are the supervisory relationship between student and the pastor of the congregation and regular feedback from the lay committee. With these pieces in place, the student will have an appropriate context for engagement, reflection, and integration.

ILT recognizes that the partnership between the congregation, pastor, and the seminary is crucial to the proper formation of pastoral leadership. Aside from ensuring students are placed in an appropriate context for learning, the role of the Director of Contextual Education is also to encourage and affirm this partnership. Recruitment of experienced pastors and congregations and inviting them to become our partners in theological education will be one of the ongoing tasks. Along with that is the training and support of supervisors and lay committees with the goal of helping to increase the effectiveness of contextual education and enhance the learning experience of the student.

Contextual education for a seminary offering online theological education such as ILT is not without challenges. The accessibility and flexibility can pander to our individualistic tendencies. Being able to choose the “when” and “where” of theological education means that students can remain within their own comfort zones instead of being placed in unfamiliar social locations where they are stretched

by the new and the strange. They miss out on gaining new insights and broadening their horizons which are key to their pastoral formation. Personal prejudices and preconceived notions of ministry are left unchallenged. Self-determination in theological education prevents students from learning how they can be theologians of the cross. Online seminaries can mitigate against this by providing students with training in social analysis and intercultural competency.

Online seminaries have less control over the teaching and learning process. With its added emphasis on contextual learning, responsibilities shift from the seminary to congregations and their pastors. They take on a greater role in the assessment and evaluation of the student’s progress in formation. ILT will therefore work closely with its partner congregations and pastors in order to maintain the standards of theological education and ensure that students are adequately prepared and equipped for pastoral ministry. And for this we labor, confident that God will supply our every need to accomplish the task of building up his people.

Eddie Kwok is the Director of Contextual Education at ILT and serves as interim pastor of New Life Chinese Lutheran Church in Vancouver, British Columbia.

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Word at Work Fall 2019 PRESORT STD

NON PROFIT U.S. POSTAGE PAID BROOKINGS, SD PERMIT NO. 36

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