All Are Welcome in This Place!

The following message, "All Are Welcome in This Place," was emailed to our campus community yesterday afternoon (1/29/17) by our university president, Dr. Mark Heckler. He's given me permission to reproduce it here. I fully agree with Dr. Heckler's message and will do everything I can to resist and speak against Friday's executive order by the President of the United States.

All Are Welcome in This Place

“I was a stranger and you invited me in.” — Matthew 25:35 Dear Students, Faculty, and Staff: Valparaiso University is constituted by people of different backgrounds and beliefs in dialogue with one another in the common pursuit of Truth. Those of us who have chosen to link our destinies with this place — whether faculty, students, alumni, staff, or friends — value, respect, invite, and welcome a wide array of opinions, beliefs, and cultural practices. This, we believe, is fundamental to our truth-seeking enterprise. Therefore, we are called to dialogue across our differences — even when those differences may be irreconcilable.    As an institution of faith and higher learning rooted in the Christian intellectual tradition, we take Jesus’ words from Matthew 25 to heart when he says, “I was a stranger and you invited me in … Truly I tell you, whatever you do for the least of these brothers and sisters, you do for me.” Similarly, the Quran encourages adherents of Islam to “do good — to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer (you meet).” — Q:4:36 Valparaiso University rejects messages and actions rooted in prejudice, racism, xenophobia, and religious intolerance. Our dear friends and colleagues — the international students, faculty members, staff members, and members of our local communities — are our sisters and our brothers and those neighbors who are near and those neighbors who are strangers. All of these members of our community, and our Muslim students and faculty members in particular, are an integral and necessary part of our truth-seeking journey. They are Valpo. And because they are Valpo, they dedicate their time, leadership, and service for the sake of the world. Whenever any member of this community falls victim to hateful actions and speech it is our moral duty, to speak out against intolerance and injustice and to demand change. On Friday, Jan. 27, 2017, the President of the United States signed an executive order that suspended entry of all refugees to the United States for 120 days. The order blocks entry to the U.S., for at least 90 days, for citizens of Iran, Iraq, Libya, Somalia, Sudan, Syria, and Yemen. It targets Muslim-majority nations. The order also suspends the issuance of visas and other immigration benefits to nationals from these countries. It is unclear whether this list of nations will be expanded in the future or even if the executive order is legal. Over the weekend we saw people, bearing legal documents like green cards and valid visas, barred entry to the U.S. and held for extended periods of questioning even if they had legal documentation with them. To the best of our knowledge, all of Valpo’s current faculty and students from the affected countries are accounted for and safe.  More specific information and advice will be provided to all international students by the Provost’s office, and an information session is being planned for early this week.   As we navigate these difficult and polarizing times, where truth-seeking and truth-telling becomes ever more precious, I implore you to remember what we are called to do together in this place as members of the Valpo community. I encourage you to be in dialogue with one another with humility, care and respect. I remind you of the life and example of the Rev. Dr. Martin Luther King Jr. and his transformative national movement for peace, justice, and equality through non-violence. Finally, I share with you the statements adopted unanimously by Valparaiso University’s faculty and student senates that repudiate anti-Muslim rhetoric and sentiments. May we use this moment in our nation’s history to reaffirm our values as a community committed to freedom, faith, inclusion, and dialogue. And may we continue to cherish our diversity — using our words and actions to model for others what it could look like to live in a community where love abounds and where mutual dialogue and understanding flourish. Thank you for all you do to make our community a beacon of light and a source of hope in this troubled world. Sincerely,

Mark A. Heckler, Ph.D. President Valparaiso University

Pericope for the Week, the Day, and the Coming Quadrennial Period

At times we need to know that the Lord is a God of justice. When slumbering giants of injustice emerge in the earth, we need to know that there is a God of power who can cut them down like the grass and leave them withering like the green herb. When our most tireless efforts fail to stop the surging sweep of oppression, we need to know that in this universe is a God whose matchless strength is a fit contrast to the sordid weakness of man. But there are also times when we need to know that God possesses love and mercy. When we are staggered by the chilly winds of adversity and battered by the raging storms of disappointment and when through our folly and sin we stray into some destructive far country and are frustrated because of a strange feeling of homesickness, we need to know that there is Someone who loves us, cares for us, understands us, and will give us another chance. When days grow dark and nights grow weary, we can be thankful that our God combines in his nature a creative synthesis of love and justice which will lead us through life's dark valleys and into sunlit pathways of hope and fulfillment.

--Rev. Dr. Martin Luther King Jr., "A Tough Mind and a Tender Heart" (sermon on the text of Matthew 10.16; preached in the summer of 1959)


"O Lord, ...Can wicked rulers be allied with thee, who frame mischief by statute? ...[The Lord] will bring back on them their iniquity and wipe them out for their wickedness; the Lord our God will wipe them out" (Ps. 94.20, 23).

Dr. Cornel West at Valpo for MLK Day 2017

Dr. Cornel West, professor of philosophy and Christian practice at Union Seminary, New York, was on Valpo's campus today to deliver the keynote address at our Martin Luther King Jr. convocation. And what an amazing, moving, motivating speech/sermon it was. I hope to provide a summary of it (and possibly an online link to a recording of it) in the coming days. It was a speech that needs wide distribution and careful pondering. I told him afterwards, "Your words today touched our souls." What a gracious, compassionate, and prophetic man he is. Thank you, Dr. West!

The Economist on the Influence of Martin Luther

The Jan 7 issue of the Economist contains a brief piece about Martin Luther's influence on German culture, a topic that will likely be the focus of further public reflections during this important anniversary year. (This article is based in part on Christine Eichel's interesting Deutschland, Lutherland [Karl Blessing, 2015]). To read the article, go here.

One hopes that other secular newspapers and magazines, even when reporting about Luther's influence on today's saeculum, will depict his basic theological themes more accurately than is the case in the above feature.

Portrait of Martin Luther (1532) - From the Workshop of Lucas Cranach
"In silence and hope will be your strength"

To be sure, the Economist article rightly notes Luther's influence on German music, the German book industry, German literacy, and German attitudes about money, and it notes Luther's anti-Semitism and the decline of both major streams of Christianity in twentieth-century Germany (especially in the northeast, where Wittenberg is located), which can be (tenuously) linked to unintended consequences of the Protestant Reformation. Those connections between old Wittenberg and modern Germany seem straight-forward and noteworthy.

But the article gets some things wrong, actually quite wrong. Start with justification by faith alone, a teaching that became the central issue in the crisis that developed after the publication of the Ninety-Five Theses. The article asserts that the Wittenberg professor "believed that Christians were guaranteed salvation through Jesus but had a duty to live in such a way as to deserve it." Anyone familiar with Luther's basic teachings would see the flaws in the language here. Luther held that no one "deserves" salvation, not even the Christian. All human beings are sinners through and through, who deserve nothing but God's wrath and judgment. Of themselves they can do nothing to change this condition. Salvation rests solely on God's forgiveness and grace, on account of Christ alone. The gift of forgiveness and salvation is received by faith alone in Christ alone, apart from any human action. While Christians are called to thank and praise God, and to serve and obey him, they do these actions in response to God's gift of salvation, not because they could ever "live in such a way as to deserve it."

What about Luther's views toward the visual arts? The article states that for Luther "this was, like everything else, a serious matter.... Ostentation was thus a disgraceful distraction from the asceticism required to examine one’s own conscience...." Thus, according to the article, Luther had a "distaste for visual ornament," in common with other Protestant reformers. Really? I don't think so. While Luther certainly emphasized the ears as the proper organ of faith ("so faith comes from hearing, and what is heard comes from the preaching about Christ" [Rom. 10.17]), he took a neutral attitude when it came to images in the church. Against the iconoclastic incitement and violent actions of his one-time colleague Andreas Bodenstein v. Karlstadt, Luther held that images and statues need not be destroyed, as if they were inherently dangerous to the faith, but should be subordinated to the more effective preaching of the justifying gospel. In any case, such preaching itself gives rise to mental images, as Luther himself acknowledged. "When I hear of Christ, an image of a man hanging on a cross takes form in my heart, just as the reflection of my face naturally appears in the water when I look into it" ("Against the Heavenly Prophets," LW 40.99-100). Thus, Luther was not troubled by such mental images, as were Karlstadt and some of the Swiss reformers. Luther had a different spirit from Zwingli. The later Luther (post-Karlstadt and after the 1525 "heavenly prophets") took a more positive position with respect to what we today would call the visual arts. While admitting that anything that's imaged can become idolatrous, he held that the incarnation itself legitimates the visual representation of that Word and his deeds. Images can serve the Word. So Luther was never an iconoclast, and, at least after the early 1520s, he cannot be accurately described as a "devout ascetic." For a helpful summary of Luther's views toward images, see John Dillenberger, A Theology of Artistic Sensibility (Crossroad, 1986), 61-66.

Besides, the material culture of Luther's Reformation includes artistic artifacts (prints, woodcuts, medals, paintings, altars) by Luther's mayor, friend, pharmacist, and drinking buddy: the artist Lucas Cranach Sr. He and unnamed artists from his workshop visually represented key emphases from Luther's teaching and preaching, e.g., theology of the cross, infant baptism, distribution of both kinds in the sacrament, the proper distinction between the law and the gospel. And just where did those portraits of the Great Reformer, and of his wife Katherine, originate? (I should add that the depicted visages on those Cranach roundels can hardly be described as "dour.") And what of the woodcuts and engravings of that Luther-inspired Dürer? Not to mention the symbolism of Luther's seal, the Cranach Sr. woodcuts in the various editions of the Luther Bible, and the paintings and altar pieces by Cranach's Lutheran son (including especially the "Law and Gospel" one in Weimar that was begun by the father and finished by the son)?

Lucas Cranach's Portrait of Martin Luther - 1525

Lucas Cranach's Portrait of Katherine v. Bora - 1525

Frankly, I would rather read Luther's actual sermons--and develop a mental image of the five-foot-two-inch preacher delivering them as he knelt in that little wooden pulpit in Wittenberg--than to listen to any finger-wagging, goody-two-shoes moralist from our era. "Humourless"? "Rigid moralism"? These are not the words or images that come to mind when reading the famous Thüringer's homilies or when pondering the many anecdotes and sayings that surfaced in conversations with friends and students over food and drink at his dinner table. Imagine having been a fly on that wall!

Luther's role in the development of modern Germany is crucial, if also quite complicated and ambiguous. (BTW, he probably didn't nail the theses to the Castle Church door but mailed them to his superiors.) However, one stretches the connections beyond the breaking point when one tries to link him to Bauhaus or IKEA. While his words and actions certainly fit with aspects of contemporary German concerns for Ordnung, Autorität, and Grundprinzipien, these seem more the result of eighteenth-century Prussian militarism than anything the sixteenth-century friar and rebel said or did.

In any case, perhaps the growing public attention on Luther and his Ninety-Five Theses will lead some to work their way through a good biography of the reformer or, even better, to begin reading a volume or two of his sermons. Perhaps a few will even do what some of us are doing this year, namely, reading through all of the volumes (old and new) in the American Edition of his works (1955--present).

Edmund Schlink Works - Volume One (Ecumenical and Confessional Writings)

This past week I learned that a new book I've edited has been published: Edmund Schlink Works, vol. 1, Ecumenical and Confessional Writings (The Coming Christ and Church Traditions and After the Council) (Göttingen: Vandenhoeck & Ruprecht, 2017). Hans Spalteholz (who was my college professor and later colleague at Concordia University, Portland) and I have translated here, in the first part of the volume, the principal ecumenical writings of Edmund Schlink that he wrote in the fifties and early sixties. The second part contains our translation of Schlink's book on the Second Vatican Council (1962-65). After the Council was among the first analyses of Vatican II to be published by an official observer from a non-Roman church body.

Although nearly all of Schlink’s writings in this first volume have been available in English for several decades, the publication of the new German edition of Schlink's works (Schriften zu Ökumene und Bekenntnis, 5 vols., ed. Klaus Engelhardt et al. [Göttingen: Vandenhoeck & Ruprecht, 2004-2010]) offered a significant impetus for providing a fresh and more accurate translation of them. Key terms are now handled consistently. Infelicitous and misleading renderings of Schlink’s language into English, which more or less happened in the earlier versions, have been corrected. Technical theological terms and concepts received special attention so that their English equivalents are as accurate as possible. Sentences, footnotes, and entire paragraphs that, for whatever reason, were omitted have now been restored. Unlike the abridged  English edition of Der kommende Christus und die kirchlichen Traditionen, which was published in 1967, this new edition includes all of the essays that appeared in the original book, published in 1961. In addition to writing the introduction, I have included editorial notes in each of the chapters.



These are the essays that appear in the first part:

1. The Task and Danger of the World Council of Churches

2. The Structure of the Dogmatic Statement as an Ecumenical Issue

3. The Christology of Chalcedon in Ecumenical Dialogue

4. Christ and the Church

5. The Expanse of the Church according to the Lutheran Confession

6. The Cultus in the Perspective of Evangelical-Lutheran Theology

7. Law and Gospel as a Controversial Issue in Theology

8. Apostolic Succession

9. On the Issue of Tradition

10. The Sojourning People of God

11. Christ—The Hope for the World

12. Transformations in the Protestant Understanding of the Eastern Church

13. The Significance of Eastern and Western Traditions for Christendom

14. Ecumenical Councils Then and Now

15. The Resurrection of God’s People

These are the chapters that appear in the second part:


1. The Spiritual Awakening of Christendom

2. The Conciliar Awakening of the Roman Church

3. The Resolutions of the Council

4. The Reform of the Worship Service

5. The Self-Understanding of the Roman Church

6. The Council and the Non-Roman Churches

7. The Council and the Non-Christian Religions

8. The Council and the World

9. Scripture, Tradition, Teaching Office

10. Post-Conciliar Possibilities of the Roman Church

11. Pope and Curia

12. The Significance of the Council for Other Churches

13. Anxious Christendom

14. Necessary Steps

15. The Mystery of Unity

Here are a few paragraphs from my introduction:

An influential teacher, pastor, and professor, and a leading participant in numerous official ecumenical dialogues for more than forty years, Edmund Schlink was one of the most significant Christian theologians of the twentieth century. The author of a weighty dogmatics text, five additional important books, and numerous essays, sermons, and addresses, this second-generation “ecumenical pioneer of the 20th Century” was the central systematic and historical theologian at Heidelberg University between 1946 and his death in 1984.  Lauded as a “teacher of the church,” as a “forerunner of the Ecumenical Movement in the 20th Century,” and as “a quiet reformer” who “lived his life for the unity of the church,” Schlink's contribution to the development of ecumenical theology in the second half of the twentieth century was considerable.  In the words of one of his most well-known students [Wolfhart Pannenberg], “By connecting such ecumenical breadth with a forceful emphasis on the abiding authority of the apostolic confession of Christ, the theological works of Edmund Schlink, and especially his Ecumenical Dogmatics, are still exemplary guides today.”  The recent publication of these principal writings in a new German edition offers a further reason to re-examine Schlink’s life and literary output, especially given the fact that many English-speaking students of religious studies, including younger American theologians, may be unfamiliar with this important German Protestant....

Friends and family remember Schlink and his wife as lovers of classical music (she especially of Mozart and he especially of Bach), as talented musicians, as warm and interesting conversationalists, as caring and friendly hosts. He was a creative scholar and critical thinker, who sought to serve Christ and the needs of the una sancta in all of its forms and expressions. He modeled the vision of ecumenical unity that he so often articulated in order to assist the strengthening of the bonds of human and ecclesial community. To be sure, as both Dr. Jochen Eber and Dr. Eugene Skibbe have noted, Schlink’s was “only one voice in the choir of learned voices in the church,” but still “his was a voice that echoes into the present.”  

It [this voice] can never replace this choir but can only sing in support of the choir and hope to be recognized as one of its voices. For no individual can fully portray the reign of God or his deeds. That is the task of the church as a whole, and indeed this happens not only in its life but also in its prayers, sermons, worship and confession, and in its love, service, and suffering (Edmund Schlink, Schriften zu Ökumene und Bekenntnis, vol. 2 [Ökumenische Dogmatik], 71, as cited by Jochen Eber, “Edmund Schlink 1903-1984. Ein Leben für die Einheit der Kirche,” in Edmund Schlink, Schriften zu Ökumene und Bekenntnis, vol. 1 [Der kommende Christus und die kirchlichen Traditionen and Nach dem Konzil], xxii.).

For more information on the first volume, go here.

The American edition of Schlink's works will eventually total six volumes. I hope to have the second volume (the Ecumenical Dogmatics) completed by Christmas of 2019. Since it is the largest in the bunch (more than 800 pages), it is going to take a little longer to complete than the others.