“The Many" and “All Men" in Romans 5:12-21 Philip A. Quanbeck What is the significance of human existence? Granting the fact that man has an existence after death, what rela- tion does his present historical life have to that existence to come? Questions like these raise still other questions.... Show more“The Many" and “All Men" in Romans 5:12-21 Philip A. Quanbeck What is the significance of human existence? Granting the fact that man has an existence after death, what rela- tion does his present historical life have to that existence to come? Questions like these raise still other questions. Will all men ultimately be saved? Is there a uni- versal salvation? Or is the judgment to come so absolutely decisive that we can properly speak of an eternal damnation? What is the relation of human existence and the redemption which Jesus effected in His life, death, and resurrection? Problems such as these questions sug- gest have stirred a variety of answers. There is the viewpoint of E. Stauffer,1 e.g., who believes that the primitive church never gave up the hope that God “would overcome even the final no of the self-sufficient world." Thus, while Stauffer does not deny the very difficult predicament in which man finds himself. and says, furthermore, that man’s fall into sin is absolutely universal, neverthe- less afliirms that the work of Christ is of such a dimension that the Saviour not only disarmed the powers of hell but is the universal peacemaker, and every- thing is included in this peace. Stauffer therefore refers to the “homecoming of everyone." There are many who affirm the posi- tion which Staufl'er enunciates, but for other and different reasons. It might be suggested that some do it from a point of view determined largely by some kind of sentimentality, that is to say, the idea of judgment is aesthetically abhorrent to them. For others the idea of progress is so unequivocally dominant that the 1. Ethelbert staufler, New Testament Theology, New York, The Macmillan Co., 1955. See pp. 222- 225 and the notes on pp. 318. 319. possibility of a situation where man is decisively and absolutely alienated from God is non-existent. There is the third general category, of which Stauffer is an example, wherein the idea of judgment as ultimately separating God and some men is eliminated but on a Christological or theological basis. Basic to either a Christological or theological basis for dealing with the problem of judgment is the interpretation of Scripture. When a person addresses himself to the problem of the character and signifi- cance of divine judgment, he may, de- pending upon the point of view which he articulates, leave himself open to the charge that he is simply anxious for the destruction of the damned, since this will give added “security” for him- self. It is none the less true, however, that the problem of universal salvation and its relation to judgment arises not simply from aesthetic reactions to judg- ment or religious reactions to the omis- sion of judgment. It is rather something that comes out of the Biblical records themselves. For the present writer, the case comes to some kind of articulation in Paul's letter to the Romans. Very close to the conclusion of the argument of Romans 1—11 Paul asserts, “For God shut up all men (tous pantas) unto dis- obedience in order that he may have mercy upon all (tous pantas)" (Romans 11:32). According to C. H. Dodd, while it may be true that the state of mankind in disobedience occurs within the purpose of God, this is not the final aim. Rather God's ultimate purpose is one in which God’s mercy is as universally effective as sin has been. That is to say that the ultimate will of God is the ultimate sal- 22 Show less
revitalize ourselves with the sort of freedom and challenge to which we are heir; perhaps it is not too big a dream that we still have function and purpose both in the affairs of the spirit and of the intellect. It is possible that the sort of academic freedom made man- datory by our heritage... Show morerevitalize ourselves with the sort of freedom and challenge to which we are heir; perhaps it is not too big a dream that we still have function and purpose both in the affairs of the spirit and of the intellect. It is possible that the sort of academic freedom made man- datory by our heritage will be sufficient appeal to those students of our times who should be and will be at odds with con- formity to this world. WOULD MERGING BE OECUMENICAL? I ask this question only to parry the thrust of those who spread the notion that it is “parochial” or “provincial” to wish to retain the LFC as it is. There is a way of looking at the Principles of the LFC that is neither asinine nor visionary, that regards them as having more oecu- menical propensity than does the Cons- titution of the new Church. There is such a strong Confessional demand in the Constitution of the new church that it will. I believe, tend to harden the lines of separation that exist now between Lutherans and other Protestants. It might shorten the road to Rome, but it will lengthen the road to Geneva. This demand, that we accept all of the Sym- bolical books of the Lutheran Church, that we accept them because they agree with Scripture, and that they are norm- ative to theology, is a much more stringent demand than our Rules for Work iterates. This conservatism is highly attractive to many people, so I draw attention to it advisedly. It appears to me, however, to remove some of the wideness credited to the new Church, and it is possible that creativity, even along theological lines, will be stultified in the new Church. It is hoped that these thoughts will be received in the spirit in which they have been offered. I do not pretend to have tried to give complete and exhaustive answers to any of my own questions within this paper. I merely hope that as the discussions of merger continue, we look again at that which we will be giving up. There is very much left to be said about what the LFC has been. There is very much left to be said about what the LFC is. But perhaps the most ap- pealing and potentially rich discussion lies within the area of that which the LFC could be by virtue of its history and nature for the exciting times that lie ahead. If this paper does anything at all to stimulate such discussion, the author(s) will be happy. The Daughters of Zelophehad Rodger J ordahl A great deal of energy has been ex- pended in the pursuit of form criticism both in New Testament and Old. Analy- sis of the legal materials appearing in the Old Testament is perhaps one place where the most “assured” results of the method have been found in recent years. One of the most detailed studies of the laws is that of A. Jirku, who in 1927 dis- tinguished at least ten categories of laws 11 on the basis of sentence structure and other purely formal criteria, and then proceeded to attribute each type to a different source. More recently Martin Noth, building on the work of Jirku and Albrecht Alt, has developed a thesis, which might be called a two-source theory, that claims a purely Israelite or- igin for “apodictic” laws, and says that the “casuistic” laws are originally from Show less
The controlling power and the fixed dogmas provided by the Church of Rome were, then, the ultimate motivation which led Dr. de Vogel to turn to Rome and to accept its burden. In a time of general uncertainty and global intellect- ual frustration, the latter aggravated within Protestantism by the... Show moreThe controlling power and the fixed dogmas provided by the Church of Rome were, then, the ultimate motivation which led Dr. de Vogel to turn to Rome and to accept its burden. In a time of general uncertainty and global intellect- ual frustration, the latter aggravated within Protestantism by the extreme sub- jectivism of the prevailing existential- istic theology, the monolithic structure of the Church of Rome will probably con- tinue to lure many non-Catholic Chris- tians who cannot face the challenge and the implicit subjective responsibility of a personal and free Christian commit- ment. However, no matter how tantalizing the fascination of Rome's magisterium. and no matter how many intellectual non-Roman Christians will move Rome- wards to grasp and rest upon the rock of alleged absolute religious certainty, the question will continue to be asked by many a loyal Christian: Is the Roman Catholic understanding of religious and ecclesiastical authority in agreement with the mind and purpose of Christ? Did Christ ever intend to leave in the midst of His militant Church a person endowed with the divine and charismatic right to define with infallible authority the Truth of the Gospel in all its theological and ethical implications? The Church of Rome answers the ques- tion in the affirmative: The Pope of Rome is just such a person; by his dog- matic definitions all Christians are bound. 2. The answer of Evangelical Protes- tantism. From the standpoint of historical Prot- estantism, the criterion of supreme ecclesiastical authority as claimed by Rome is not evangelical, and hence the Church of Rome has no right to impose the burden of papal authority upon Chris- tians. But if the claim of Rome is to be rejected, what is the evangelical criter- ion of doctrinal authority whereby the people of God are to be led, both indi- vidually and collectively? 16 In answering such a vital question, a sharp distinction ought first to be made between organizational aspects of the Church and the deposltum fidei which the Christian Church as a whole is sup- posed to uphold, herald, and transmit from generation to generation till its final consummation. As for the organizational aspect of the Christian Church, Protestants hold that Jesus Christ, the divine founder of the New Covenant Church, did not bind His Apostles to one specific and exclusive form of ecclesiastical organization. They maintain that Christ left His Apostles, and hence their successors, free to build up systems of ecclesiastical organization and discipline which would seem to them more feasible for the spiritual welfare of the Christian flock entrusted to their supervision and care. Pointing at the ecclesiastical organi- zation of the early Christian Church, as described particularly in the Book of Acts, Protestant theologians, by and large, hold that the three traditional forms of ecclesiastical organization, that is, episcopal, presbyteral and congrega- tional, are equally acceptable and in harmony with the spirit and practice of the Apostolic Church. Along these lines, it should be empha- sized that the opposition of the reformers against the Church of Rome was never directed primarily against the episcopal system of the Church, but rather against the primacy of jurisdiction claimed by the bishop of Rome. Apparently Luther himself, while opposing the alleged di- vine origin of supreme papal jurisdiction, had no objection to the scriptural valid- ity of the Roman episcopacy. More than that, he was willing to give the pope, as the bishop of the Christians of Rome, a primacy of honor, provided that he would not claim binding jurisdiction over other bishops and ecumenical councils of the Church.1 1. E. Blur, Luther Ind Der hm, Theologilcln Existenxheute. Heft on. christian Kaiser Vex-lag, Munich. 1958; P. K. Went: The Develop-lent OI Luther’s Views on Church Organization, in Lutheran Quarterly. Vol. VII. 11. 3, Aug. 55. pp. 2181!. Show less
an older semitic substratum mediated to Israel through the Canaanites. Apo- dictic laws are those which have the form of absolute imperatives or prohibi- tions, such as the Ten Commandments; casuistic or case laws on the other hand have the form of a conditional sentence: “If a man do so-and-so,... Show morean older semitic substratum mediated to Israel through the Canaanites. Apo- dictic laws are those which have the form of absolute imperatives or prohibi- tions, such as the Ten Commandments; casuistic or case laws on the other hand have the form of a conditional sentence: “If a man do so-and-so, then the conse- quences will be such-and-such." The reason for seeing a non-Israelite origin for those casuistic laws occuring in the Bible is the existence of some laws in much older Akkadian documenm which are practically word for word doublets for certain of the Biblical laws of case law type. Nearly all of the published work on the laws has been chiefly concerned with reaching back to the allegedly most primitive forms of the Biblical injunc- tions, classifying the forms, and on the basis of the forms determining the sources of the various laws. Once the sources are determined then the “prob- lem” of the legal materials is regarded as solved. The key leading to this “solu- tion” is the open sesame of “casuistic” or “apodictic.” However the reconstruc- tions have on the whole been quite arti- ficial. For instance, all those conditional formulations that do not begin with the particle “kt,” or do not use a third per- son verbal form are excluded from the basic casuistic category and labeled “secondary”—and thus dismissed from further consideration; while at the same time all simple prohibitions are called Israelite, although simple prohibitions are to be found in the Laws of Eshnunna and the Code of Hammurabi. If we are to take seriously the one de- tailed story of the rise of a particular bit of legislation that does occur in the Bible, the neat equations: Casuistic equals Old Semitic, and Apodictic equals Native Israelite must come under serious question. For contained within a narra- tive portion of Numbers is the story of five sisters who brought a problem to Moses and of what was done to solve their problem; it is of particular inter- est to us because it relates the purported 12 circumstances and actions out of which certain casuistic and apodictic laws arose. But now to the story. The daughters of Zelophehad came to the door of the tent of meeting and stood before Moses and the elders of Israel with a complaint that their father had died in the wilderness without male heir, and so in order to preserve his name they ought to have an inheritance of their own among their father’s brethren. Moses brings their case before the Lord who thereupon tells him: The daughters of Zelophehad are right. You shall give them possession of an inheritance among their father’s breth- ren, and cause the inheritance of their father to pass to them. If a man dies, and has no son, then you shall cause his inheritance to pass to his daughter; but if he has no daughter then you shall give his in- heritance to his father's brothers; but if his father has no brothers then you shall give his inheritance to his clos- est relative, and he shall possess it. And it will be a statute of judgment for the sons of Israel. —Num. 27:1 This solution, however, disturbed the leaders of the Gileadites who then come before Moses and remind him that if the girls marry outside of the tribe, the in- heritance would pass to the tribe of the husband, contrary to God's giving the land to the tribes by lot. Moses then brings the Lord’s decision in this matter, saying: The tribe of the sons of Joseph is right. This is what the Lord commands con- cerning the daughters of Zelophehad: Let them marry whom they think best; but only they shall marry within the family of the tribe of their father. —Num. 36:5—6 But a general law is also promulgated that extends beyond the limits of this particular case: The inheritance of the people of Israel shall not be transferred from one tribe to another; for every one of the people of Israel shall cleave to the inheritance Show less
the Reformation, there have been and apparently still are Protestant theolog- ians and groups which over-stress the authority of their confessional state ments, regarding them as endowed with the same infallibility which the Roman Church claims for papal definitions. However, it can be safely said... Show morethe Reformation, there have been and apparently still are Protestant theolog- ians and groups which over-stress the authority of their confessional state ments, regarding them as endowed with the same infallibility which the Roman Church claims for papal definitions. However, it can be safely said that the main stream of historical and Evangel- ical Protestantism is still faithful to the basic principle of the Reformation in accordance with which the Scriptures alone contain the infallible message of God to man, and hence the Holy Scrip- tures alone must be considered as the norms. normans of the Christian faith. As for the theological formulations issued by the Church, they ought to be considered as the norms. normata.1 aiming to guide Christians. both individually and collectively, in their search and evaluation of the Apos- tolic Catechetics as transmitted in the Christian Church primarily through the 1. Literally. “normed norm." that is, a norm con- trolled by the Scriptures; the norm noun-In normlng norm, the controlling and ultimate criterion of Christian truth. inspired record of the New Testament writings. Of course, the closer such the- ological formulations, or confessions, are to the Apostolic era, the more authority they ought to bear. Hence, Protestants cannot but rejoice and be thankful to God for the consensus by which the whole of historical Christianity accepts the three oldest creeds of the Christian faith as issued by the Christian Church still undivided, that is, the Apostles, the Nicene and the Athanasian Creed. As long as a Christian believes in the su- preme authority of the Holy Scriptures, and confesses his Christian faith with the scriptural statements of either the Apostles or the Nicene Creed, Protes- tants, on the whole, would willingly and gladly acknowledge him as a follower of Christ, no matter what particular Chris- tian denomination or group he is asso- ciated with. As for other theological insights not expliciter expounded in Scripture or formulated in the three basic creeds of historical Christianity, they would leave the decision or commit- ment to the individual Christian and the final judgment to God. Show less
ground with his psychologizing ap- proach to theology. For him the Scriptures held no central place in revelation; it was merely a witness to the faith held in former years. Theology is to be found in the human soul, individual and collec- tive. Strands of thought from Schleiermacher came down... Show moreground with his psychologizing ap- proach to theology. For him the Scriptures held no central place in revelation; it was merely a witness to the faith held in former years. Theology is to be found in the human soul, individual and collec- tive. Strands of thought from Schleiermacher came down through the years in various schools with an emphasis upon the perfectability of man. Liberal the- ology was one such school which became all but defunct by the holocaust of two World Wars in the present century—and the threat of a third. Barth’s cry came for a return to another basis for theology—the Scripture. He was welcomed as the harbinger of a new day in the- ology. Barth will know nothing of other forms of revelation. How- ever, when he does encounter dif- ficulties he finds a convenient re- course in the philosophy of Kant. It is to be noted that Schleier- macher also grew out of the Kant- ian tradition. The existentialists, notably Kierkegaard, have found— or formed—a favorable climate in or for the new theology. But if Scripture is basic it is im- portant that we understand it cor- rectly. It must be understood ac- cording to the thought forms of the people by and for whom it was written. It then becomes nec- essary for us to peel off all ex- traneous materials in order to get at the “kerygma” of message. Rudolph Bultmann has been the pioneer here, and has proceeded to the point at which there is little left of the message; in a sense he has sawed off the limb on which the theologian sits. Consequently, Barth and many others cannot fol- low him. As for the message, Christ is central. Man is dynamically con- fronted by Him through Scripture. This has given rise to renewed in- terest in Christology, and volumes are being written on the person and work of Christ. The old ground from the Christological controversies is being plowed over; both old and new things are discovered. No little interest has been aroused concerning the na- ture of Christ’s atonement. Em- phasis is placed upon the reality of Christ in the life of men today. This naturally leads to a concern over the nature of the church. The ecumenical movement is an evid- ence of this concern. Emphasis has been placed upon internal ecumen- ity. Thus interest in theology has turned to an old question which may well be a crucial problem for the present generation to solve. —Iver Olson The New Shape of American Religion Martin E. Marty (New York: Harper’s, 1959. 180 pp. $3.50.) Martin E. Marty, Associate ed- itor of The Christian Century, author, lecturer, pastor in the Lutheran Church, Missouri Synod, Show less
work of the Holy Spirit are set forth. He is a guide to Christ Who alone is our Saviour. Since man fell into sin he has had need for a Saviour, but he has also needed a person to convict him of sin, and to convince him of the assurance salvation. This is the work of the Holy Spirit. The book... Show morework of the Holy Spirit are set forth. He is a guide to Christ Who alone is our Saviour. Since man fell into sin he has had need for a Saviour, but he has also needed a person to convict him of sin, and to convince him of the assurance salvation. This is the work of the Holy Spirit. The book consists of forty chap- ters, averaging five pages in length, which speak of the Christ- ian’s life and problems, especially as these are met and explained by the Holy Spirit. The chapters can be read singly as devotional studies, or several at a time. In fact their interest invites longer reading. They would be excellent for group study. The author has a remarkable grasp of Biblical teaching, a good understanding of human personal- ity and experience, and an unusual ability to apply Scripture to these. Satan is real and has a kingdom that is always warring against God and His people. Man, man’s soul, is the prize, and the methods used by Satan are well described and warned against. Satan uses not only bold temptation, but he also fosters complacency and self satisfaction. Even the “spiritual” may be led astray by too much attention to their “spirituality.” The author warns against teach- ings that cause some to think of themselves as “baptized of the Spirit” in some special sense or in a measure not given to other Christians, or the idea of “perfec- tionism” where one is supposedly beyond the possibility of falling into sin. Such teachings have been offered to Scandinavian Christians who have despaired of formalism or of Christianity in name only. Hope finds that Scripture used rightly does not give any place for such teachings. Those who have introduced them have devel- oped the idea first and then sought proof texts for their teachings, but the “proofs” do not “prove” their contentions. Rather Scripture warns against them. Chapter 4 shows how quenching the Spirit can come by neglect to provide nourishment for the soul in Word and prayer, or by falling in the battle against evil, espe- cially by compromise. Several chapters, beginning with the fifth, speak of the various parts and symbols of the whole “panoply” of God with which we must arm ourselves for battle. Other chapters speak of Biblical characters: Nicodemus, Judas, Peter. Parables also receive con- sideration: the vine and the bran- ches; sowing and reaping. Perhaps the greatest benefit of the book is as a “guide to the per- plexed” in such chapters as: “Are Christians free from the Law?;” “Three types of spirituality”; “Dis- couraged and doubting Christ- ians”. There is help for the weak here, but no one is so wise and so strong that he will not receive ad- ded strength and counsel in these chapters. In fact it makes an ex- cellent study for those who are concerned about the salvation of Show less
The day you know you must provide, 1 . {c Brotherhood Provider gives you: $10,000 cas; plus $100 monthly income Because you are a Lutheran, you can own this Brotherhood Provider Plan with Family Protection Benefit and at remarkably favorable rates. That's important when you think of the family... Show moreThe day you know you must provide, 1 . {c Brotherhood Provider gives you: $10,000 cas; plus $100 monthly income Because you are a Lutheran, you can own this Brotherhood Provider Plan with Family Protection Benefit and at remarkably favorable rates. That's important when you think of the family responsibilities in your future. It's reassuring to own a Brotherhood Provider Plan now . . . against the day when you know you must provide. Look at these big advantages: 0 $10,000 of permanent, dividend- paying life insurance. 0 If you die within the first 20 years, your beneficiary gets $10,000 in cash; plus $100 a month for the remainder of the 20 year period. 0 If you retire at 65, you can get $13,000" in cash. oLutheran Brotherhood pays all premiums if you are totally dis- abled before 60. All this and more for an investment of just $197.10 a year . . . about 54¢ a day, based on age 21. You pay more than this for lunch. Right now, think about your future . . . the future of those who will depend on you. Call your Lutheran Brotherhood campus representative and join the thousands of Lutherans who enjoy security and peace of mind in the bond of Lutheran Brotherhood. ‘Based on age 21 and current dividend rate, which is not guaranteed. LUTHERAN BROTHERHOOD Life Insurance A legal reserve life insurance society 0 701 Second Ave. 80., Minneapolis 2, Minn. free Full-color reproduction of Martin Luther Window (18" x 24"), suitable for framing and display in 7'- clnssroom, dorm or home. Write Lutheran Brotherhood. mum-"zuc- I '-; I: ( f" o" i I i I I . J Show less
our day, nevertheless, this book gives one a clear insight into what Luther believed. George Forell documents his book very well and lets Luther himself speak when- ever possible. It is the opinion of this reviewer that this book pro- vides a valuable insight in the un- derstanding of Luther and... Show moreour day, nevertheless, this book gives one a clear insight into what Luther believed. George Forell documents his book very well and lets Luther himself speak when- ever possible. It is the opinion of this reviewer that this book pro- vides a valuable insight in the un- derstanding of Luther and is a worthy addition to the many con- temporary works on Luther. —Hubert Nelson The Christology of the New Testament By Oscar Cullman (Philadelphia: Westminster Press, 1959. 342 pp. $6.50.) Prof. Oscar Cullmann is no longer a stranger to the American theological scene. Having been in the United States for a relatively extensive period in 1955 he un- doubtedly increased the notice al- ready given to him in the publica- tion in English of such books as Christ and Time, The Earliest Christian Confessions, Peter Disci- ple, Apostle, Martyr. and others. These books are evidence of his interest in Biblical theology and the carefulness of his scholarship makes his work worthwhile read- ing. As Prof. Cullmann acknowl- edges, the present book is one which has emerged from a long period of preparation and is his attempt to deal in a rather com- prehensive way with the Christ- ology of New Testament. What then is Christology? He says that “early Christian theology is in reality almost exclusively Christ- ology,” and that while the later Christological controversies dealt with the person or nature of Christ, in the NT the person of Christ is rarely spoken of apart from his work. Thus the early Christians asked the question, “What is his function?” It is the contention of our author that in describing this function var- ious titles are applied to Jesus and that these do not place Jesus only in a general human category but “attempt rather to explain his uniqueness.” Thus Christology includes titles beyond the technical title of Messiah. In the introduction where Cul- lman explains his method he in- dicates that it is not his intention to study Christology by individual men but rather to follow, e.g., “Jesus the Prophet” as described in each of the books of the NT, thereby helping to clarify the prin- cipal characteristics of each title. This helps to keep from fragment- ing the NT Christology into the Christology of Paul and of Mat- thew and the like. The book is divided into four parts. Part I deals with those Christological titles which refer to the earthly work of Jesus such as The Prophet, The Suffering Ser- vant, and the High Priest. Part II includes those titles which refer to the future work of Jesus. Parts III and IV are concerned with the present work of Jesus Show less
W23} SHOULD pray for the colleges be- cause in so doing we pray for everything else. In the present members of our colleges we have the future teachers and rulers of our nation—the professional men and women of influence of the coming generation—the rising hope of our country, the Church, and the... Show moreW23} SHOULD pray for the colleges be- cause in so doing we pray for everything else. In the present members of our colleges we have the future teachers and rulers of our nation—the professional men and women of influence of the coming generation—the rising hope of our country, the Church, and the world. In praying for them, therefore, we pray for our country in its magistrates, for the Church in its missionaries, for every good cause in future agents and representatives, for all the streams of influence in their foun- dation and their source. —PRAYERS FOB COLLEGES, by W. S. Tyler Augsburg Contact I “Augsburg NUMBER 2 fivin-HJKU . ‘. r , ‘d\1~..g.~.z _‘_;\ (-5 VOLUME XXII FEBRUARY 1960 Maui-had monthly ale-pl July by Aug‘hvw Co“... and Tholo'iwl Slminaly. 70] 1|" Av.“ sown, Mlmpolh, Mimma. “(cod than young. paid at Mlnmpolil, tha Show less
Augsburg has assisted in training over 1,400 nurses. These students have come from three neighboring hospitals. Numbered also among the college graduates are physicians serv- ing in many parts of the nation and the world. One of them who has merited outstanding citations in government service has... Show moreAugsburg has assisted in training over 1,400 nurses. These students have come from three neighboring hospitals. Numbered also among the college graduates are physicians serv- ing in many parts of the nation and the world. One of them who has merited outstanding citations in government service has paid this tribute to his undergraduate training at Augsburg: "I have appreciated the broad disciplines as a formulation for my later technical training which I received in the liberal arts at Augsburg. But above all, it is the relationship of these disciplines to the centrality of the Christian gospel that is to be prized and preserved at schools like Augsburg.” Seventy students are now majoring in social work. Augsburg students and graduates in this field have a reputation for dedication and competence among the social agencies. Prac- tical work with Twin City professional agencies is part of their training. A young lady employed in a settlement house of an eastern city has this to say about her experience at Augsburg: “I learned for the first time both to seek and to find answers to the question, ‘what can I become and what can I gice,’ rather than, ‘what do I want to get.’ " The Seminary shares the campus with the College. In its specialized field of graduate study, the seminary has ful- filled a vital role of service to the Lutheran Free Church for 90 years. Nearly 700 men have received theological training and entered the ministry serving congregations, beginning new churches and giving leadership in world mission fields. Today" 28 students are enrolled with 135 pre-seminary students enrolled in the college. A minister of a large metropolitan congregation measures the value of his training at Augsburg by saying: “Whatever contribution I have been able to make to a life salvaged from turmoil and despair—whatever help I have been permitted to share with an inquiring child, a distraught youth, a perplexed parent—whatever inspiration for human hunger and need has resulted from my ministry, all this is attributable in large measure to the direction my life received at Augsburg.” Show less
A:/(}'50Ufg Contact AUCSBURC C OLLECE aims to give to youth AN EDUCATION in the liberal arts and sciences, and AN EXPERIENCE of the Christian faith which will enable them to take EDUCATION FOR SERVICE Rugsburg College MINNIAPOLIS r MINNESblA |_ a RESPONSIBLE PART in meeting the needs of today’s... Show moreA:/(}'50Ufg Contact AUCSBURC C OLLECE aims to give to youth AN EDUCATION in the liberal arts and sciences, and AN EXPERIENCE of the Christian faith which will enable them to take EDUCATION FOR SERVICE Rugsburg College MINNIAPOLIS r MINNESblA |_ a RESPONSIBLE PART in meeting the needs of today’s world. THE MOST FORTUNATE PEOPLE on earth are those who have found a dream so exciting and worthwhile that they are willing to devote a part of their lives to making it come true. Where can you find a dream more exciting or worthwhile than the mission of America’s church colleges? They exist for the new generation. Youth, the latest production of destiny and the best, is their business. Our church colleges ofier youth an adventure in exploration. Stimulation of creative imagination. Search for knowledge with meaning and purpose. Scholarship informed by Christian commitment. Pursuit of mind-stretching, soul-searching, life-changing truth. F ulfillment of highest personal potential in service to humanity. This is a dream worth making come true . . . Youth UNDERSTANDING that the true measure of a life is not its duration but its donation . . . BECOMING a part of the solution rather than the problem . . . DISCOVERING a way of expressing Christian moti- vation in vocational dedication These are more than idle ideals. The supply by our church colleges of a creative minority to society is a matter of record. The contribution of their vocational thrust to the vigor of America has been documented. Research, for example, by Dr. Arthur E. Nealy, educational director of Who’s Who, Inc., reveals that of those men and women honored by Who’s Who as public officials, authors, historians, scientists and engi- neers, about an equal number received their undergraduate training in church colleges as in state schools. But of those honored as educators, ministers, doctors of medicine, nurses, social workers and the like, a large majority received their undergraduate training at a church college. Dr. Nealy therefore concludes, “The occupational categories in which the church-related colleges excel require a greater measure of dedication and bring smaller financial rewards than those in which the secular institutions lead. If America is to maintain a balance between things spiritual and things material; between that which is good for the nation as a whole and that which is good for the individual, we must give more support to the Christian colleges." Augsburg’s role in the unfolding of this purpose is reflected by the scenes and voices which speak on the following pages. Show less
Alumni say . . . Nearly 350 current students are preparing for teaching. Elementary education has recently been added to the curricu- lum. The majority of Augsburg's teaching alumni can be found in high schools though many are also located in secondary schools in many parts of the country. A... Show moreAlumni say . . . Nearly 350 current students are preparing for teaching. Elementary education has recently been added to the curricu- lum. The majority of Augsburg's teaching alumni can be found in high schools though many are also located in secondary schools in many parts of the country. A number have dis- tinguished themselves as high school principals and superintend- ents and as professors in leading universities. Reflecting on his training at Augsburg, one high school teacher and coach has said: “In receiving an education at Augsburg, I gained knowledge to be used in a profession, teaching—but I gained more. I learned that a Christian life in the teaching profession can lead to things everlasting. Because of this ‘extra’ that Augsburg gave me, I have been able to guide many young people to seek this same knowledge.” Augsburg recognizes the strategic role of science. This applies not only to space exploration and national defense but conquering disease and lifting the standards of people throughout the world. The college offers the science-bent youth technically skilled teachers in the Department of Natural Sciences and Mathematics who believe that the discoveries of research are a part of God's creation to be used for His glory and mankind’s benefit. Graduates who majored in this department can be found in the fields of teaching, research, medicine, mis- siles, electronics, archeology, engineering. An architectural engi- neer evaluates his career at Augsburg this way: “Basicallr, the college accomplished two important things for me. First, and foremost, I found myself and got straightened out emotionally and spiritually. Secondh, I feel it was my solid foundation in the fundamentals of my undergraduate work at Augsburg that enabled me to compete successfully in my grad- uate field at the university.” Show less