July 2012, Vol. 1.3

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ILT Board of DirectorsBarry G. Anderson, Associate Justice, Minnesota Supreme Court

Dennis Bielfeldt, Vice President of Academic Affairs and founding President, Institute of Lutheran Theology

Paul Erickson, Entrepreneur/Investor, Sioux Falls, SD

Debra Hesse, Family Farmer, Moses Lake, WA

Hans J. Hillerbrand, Professor of Religion, Duke University Mark Richardson, Interim Service Coordinator, Augustana District, LCMC; Associate Pastor, Christ the King Lutheran Church, Hutchinson, MN

Fred Schickedanz, Real Estate Developer, Calgary, Alberta

Kip Tyler, Senior Pastor, Lutheran Church of the Master, Omaha, NE, and Chair of the Board

ILT Staff

Contents the Word at Workp3 DidLutherAbandontheGreat Commission? Dr. Frederick W. Baltz

p4 NewInitiative:CongregationalPoint ofContact(CPC) Constance Sorenson

p5 PastoralMinistryToday:CanthePastor TrulyBetheTheologianforHis Congregation? Rev. Timothy Rynearson

p6 MastersofSacredTheologyDegree OffersaChancetoStudyDeeply Dr. Dennis Bielfeldt

p7 StudentSpotlight Rev. Lou Hesse

p8 GoodandBadWaystoThinkAbout ReligionandAmericanPolitics Dr. Robert Benne

p9 InsightsonEthiopia Rev. Kip Tyler

p10RoanokeCollege’sCenterfor ReligionandSocietynamedin honorofDr.RobertD.Benne

p11UsingtheILTWebsite Dr. Doug Dillner

p12 So Just What is ILT? Pr. David Pattersonp13BelovedCommunity:The ConfessionalChurchinthe Post-ModernWorld Dr. Paul Hinlicky

p15InstituteofLutheranTheology TalkingPointsforChapelandStudentLife Rev. Timothy J. Swenson

Marsha Schmit - Managing Editor Robert Murrin - EditorCharles Kulma - Graphic Design and production

Institute of Lutheran Theology 910 4th Street, Brookings, SD 57006Phone: 605-692-9337 • Fax: 605-692-1460 Web Site: http://www.ilt.org

Rev.FredBaltzPresidentfbaltz@ilt.org

DennisBielfeldt,Ph.DExecutiveVicePresidentdbielfeldt@ilt.org

DougDillner,Ph.DRegistrar,AssociateAcademicDeanddillner@ilt.org

Rev.DavidPatterson,M.Lib.DirectorofCongregationalServices&LibraryDirectordpatterson@ilt.org

Rev.DouglasMortonVicePresidentofAdministration,Asst.Librariandmorton@ilt.org

Rev.TimSwensonStudentLife,ReligiousLifetswenson@ilt.org

ConstanceSorensonDTCCoordinator,ChurchRelationscsorenson@ilt.org

Rev.EricSwenssonInternationalPartnerseswensson@ilt.org

TomSandersfeldDevelopmenttsandersfeld@ilt.org

MarshaSchmitCommunicationsmschmit@ilt.org

PennyPattersonBookkeepingppatterson@ilt.org

NiaHaynesGeneralClerical

ColleenPowers,PaulMurrinLibraryClerks

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Did Luther Abandon the Great Commission?By Dr. Frederick W. Baltz,

ILT President

Witha schedule that seemsbusier than ever, I treasureopportunitiestositdownandreadabook.Itisespeciallyexciting when the book isa well-written volume thatreally enlightens me onimportantissues.Ihavebeenreadingoneof those lately:The Story of EvangelismbyRobertG.Tuttle.TuttletellsthestoryofGospeloutreachmasterfully, placing itagainst the background ofworldhistory.Irecommendthe book, but with onecaveat. Professor Tuttleis mistaken about Martin

Luther. Tuttle says several times that Luther, like Calvin,believed the Great Commission (Matthew 28:18-20) wasonlyfor theapostolicgeneration.Onthis,heandothershavebeenmisinformed.

Anyone who has read much Luther knows that one mustbe careful not tobase toomuchonone statement alone.Butdid Luther really make such a statement about the GreatCommission?CommentingonPsalm82:4,hecitedMark16:15,“GointoalltheworldandpreachtheGospeltoallcreatures.”Luther thenadded:“since then,however,no one has had this general apostolic command” (italics mine) (Commentary onPsalm82,LW13:64).Onthebasisofthisstatement,numerouswriters have reported that Luther believed evangelizing waslimited to the apostolic age. In “Was Luther a Missionary?”(Concordia Theological Quarterly, April-July 1985), EugeneW.BunkowskehelpsusunderstandLuther’sactualpointhere:LuthermeansthatpreachersoftheGospelsinceapostolictimeshavebeencalled by congregations,whichwasnotthecasefortheTwelvewhowere sentdirectly by Christ. Itwasonly thisdirect call that was unique to the first generation. Luther didnotbelievethechurch’smissionofevangelizinghadendedwiththem. Bunkowske marshals much evidence, including manystatements by Luther that demonstrates without question thatthegreatreformerhadadeepconcernforworldmission.IwillcitethreeoftheseLutherstatementsfromBunkowske’sarticle:

“Itisnecessaryalwaystoproceedtothosetowhomnopreachinghasbeendone,inorderthatthenumberofChristiansmaybegreater.”(SermonontheSecondBookofMoses—AllegoryoftheTwelfthChapter)

“The Gospel is not to be kept in a corner but should fill thewholeglobe.” (Die ersten 25 Psalmen auf der Koburgausgelegt 1530)

“TheLordwillgivetheWord,sothattherewillbeagreathostofevangelists.”(c.f.WA,VIII:12)

TothesewemightaddLuther’sexplanationoftheSecondPetitionof the Lord’s Prayer in the Large Catechism, rememberingthat this book was meant to help pastors lead congregations.Lutherwrites:“Allthisisnothingelsethansaying:DearFather,wepray,giveusfirstThyWord, that the Gospel be preached properly throughout the world(italicsmine);andsecondly,thatitbereceivedinfaith,andworkandliveinus.”

IfyoudonotalreadyownLuther’s PrayerscompiledbyHerbertBrokering,Iadviseyoutoinvestinit.AsyoureadhisprayersyouwillnoticethatmorethanonceLutherasksGodto“convertandcontrol.”Thatis,toconvertthosewhoseheartswillbeopentotheKingdomofGod,andtocontroltherestwiththepoweroftheswordforthegoodofall.

Martin Luther’s intellect and energy were directed towardreformingthechurch.ThatwashowithadtobeinthesixteenthCentury. His high regard for evangelical outreach wouldtake hold in later generations of Lutherans, beginning withmissionarieslikeMattausZiegenbalg,whotooktheGospeltoIndia.Wemustnotfail torecognizethat thelegacyofLutherdoes indeed include what we call evangelism.This must notbeovershadowedbythebetter-knownaspectsofhiscareerasa reformer. His great concern for the Gospel, coupled withour contemporary society comprised of millions who professno faith in Jesus Christ, makes evangelizing a very Lutheranthingtodo.

NotthatLutheristhelastwordonthis;JesusChristis,ofcourse.ButLutherwouldsurelybeproddingustogetthejobdoneifhewereheretoday.EvangelismdoesnotbelongtoBaptistsandother Evangelicals. Preceding them all was Luther, with hisvisionofaworldinwhichtheGospelwaspreachedwithpowereverywhere,athomeandinotherlands.Liftupthatlegacyinyourown lifeand inyourchurch! ILT iscommitted to instillpassionforevangelicaloutreachineverystudent.

"The godly rejoice when the Gospel is widely spread, many come to faith, and Christ's kingdom is increased in this way." --QuotedinE.M.Plass,What Luther Says,St.Louis:CPH,1959,page959

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New Initiative: Congregational Point of Contact (CPC)

DearPastor;

IamexcitedthattheInstituteofLutheranTheology(ILT)isinitiatinganewmulti-purposegrassrootsinitiative,ILTPointofContact,tohelpourgoalofraisingupanewgenerationofconfessionalpastorsandchurchworkers.Couldyoupleaseidentifya“PointofContact”inyourcongregation?

BethecontactpersonforcontinualprayersupportforILTinitsendeavorstoeducatepeopleintheWordofGod.

CommunicateinformationtoyouandyourcongregationregardingILT’supcomingevents,seminars,andclassofferings,aswellasspecialneedsandopportunities.AspecialPointofContactpageonILT’swebsiteshowsinformationonourcoursesandprovidesprint-outsandbulletininserts,whichwillmakehisorherjobeasy.

BeapartofalocalchapterofPointofContactpeoplewhowillhelporganize,setup,andpublicizeareaandregionalILTmeetings/seminarsaswellasanybenefitsorfundraisingefforts.

CommunicatetoILTanyneedsorrequeststhecongregationmayhave.

This person would:

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4.

Ifyouhavesomeoneinyourcongregationyouthinkwouldbetheidealcandidateforthisposition,pleasecontactmeat:csorenson@ilt.orgorcallmeat949-770-1895.

ThanksforyourcooperationinequippingthesaintsandfeedingHissheepbyspreadingHisWord.

His,ConstanceSorenson

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Iwasgiventheabovequestion to considerfor this newsletter. Ithink the answer is“yes,”but,ofcourse,thereismuchtothinkabout concerningthe question. First,whatisatheologian?Second, how does aparish pastor relateto the role of atheologian? Finally,is the pastor the theologian of thecongregation?

Forthelastfewyears,IhavebeenteachingIntroduction toGreek for the

Institute.Theword “theologian”means a personwho speaksaboutGod.AlthoughthewordisbasedonGreek,itisnotfoundintheNewTestament.ItisawordthatwasinventedlaterbythechurchtorefertothosewhostudyandproclaimGod’sWord.Inourdayandage,itmostoftenreferstothoseprofessionalswhospendtheirtimetryingtounderstandwhoGodisandwhathe has done for us.They are looked upon as the scholars inChristianity.

Soisaparishpastoratheologian?Ihaveservedasapastorfortwenty-sevenyearsandhaveneverreallythoughtofmyselfasatheologian.MyroleistobringthetrueWordofGodinavarietyofsituations.ApastorbringsGod’scomfortandhisdirectionin thehospital,at thenursinghome, in theparish,and in thecommunity.Idothiswithmywords,butalsowithmypresence.AstheapostlePeterwrote,“ShepherdtheflockofGodamongyou,exercisingoversight,notundercompulsion,butwillingly,asGodwouldhaveyou;notforshamefulgain,buteagerly;not

domineeringoverthoseinyourcharge,butbeingexamplestotheflock”(1Peter5:2-3).

AsaPastorcaresfortheflock,hecertainlyisconcernedaboutGod’s truth being proclaimed and is always looking out forthosewhowouldleadtheflockastray.Inthatway,hedoesworkasatheologian,makingsurenothingbutthetruthistaughttoGod’speople,truthproclaimedinworshipandlivedoutintheworld.Thisisnotmerelyanacademicpursuit,butonethatisfacedeachdaybyallwhohavebeencalledintoGod’skingdom.Thepastor is there to lead toplacesof refreshment, toguidein the paths of righteousness, to support in times of trial, toprepareothersforfacingtheenemy,andfinally,tobethereaspeoplearecalledtolivewithGodforever.So,yes,thepastorisatheologianwho,inhisdailylife,bringstheWordoftruthtopeople.

Of course, the only way to do that is to study and practice.Pastorsneedtobepreparedtofullydothetasksetbeforethem.ThatiswhytheInstituteisnotonlyfocusedonGod’sWord,butalsoonhowtosharethatWordinmanyandvariousways.

Finally, I think I am going to change my original answer.ForallofGod’speoplearecalled tobe inGod’sWorddaily,tothinkaboutwhatHehasdoneforthemandhowtheymayserveHim.LiketheBereans,weareallmeanttoseeifwhatwehearisinaccordancewithGod’sWord.Thepastoristheleadtheologian,butheisnottheonlyone.Weareallinthistogether.Weareallcalledtobetheologians—peoplewholiveandspeakGod’sWord.

Rev. Timothy Rynearson graduated from Concordia Seminary, St. Louis, M.Div., S.T.M., and serves as Pastor of Peace and Redeemer Lutheran Churches, Brookings and Flandreau, SD. He is Adjunct Professor of Philosophy at South Dakota State University, Greek Instructor for ILT, and this fall (2012) will be teaching in the Pastoral Theology Department. Pastor Tim and his wife Ruth have two children, Sara and Michael.

Pastoral Ministry Today: Can the Pastor Truly Be the Theologian for His Congregation?

By Rev. Timothy Rynearson

"True preachers must carefully and faithfully teach only God's Word and must seek its honor and praise alone. In like manner, the hearers must say, 'We do not believe in our pastor; but he tells us of another Master, One named Christ. To Him he directs us; what His lips say we shall heed. And we shall heed our pastor insofar as he directs us to this true Master and Teacher, the Son of God. "

-QuotedinE.M.Plass,What Luther Says,St.Louis:CPH,1959,page1119.

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Okay, so you haveyour M. Div. andhave been preachingand teaching inyour congregation,going to continuingeducation eventswhen possible, anddoing some readingwhenyouarenottoobusy. This is good!Butareyousomeonewho is looking forsomething more?Do you want to bechallenged moredeeply?Doyouhave

anideaforanarticleorabookthatyouwanttodevelop?

Butyouhaveyourcongregation,andyouandyourfamilylovethecommunitywhereyoulive.Andtherearestill thebillstopay.Youcannot leave andgotograduateschoolnow,right?

Andifyoucouldgo,wherewouldyougo?NorthAmericahassomegreatgraduateschools,suchasPrinceton,Harvard,Yale,andtheUniversityofChicago.Butwherewouldyougoifyouwanted to study Lutheran theology? Minneapolis, St. Louis,Chicago?They have Ph. D. programs, but you have to movethere,or at leastbe in residence.Not all of them teachwhatyou want to study.And they are pretty expensive. Moreover,howcouldonepursuestudiesat theseplacesandstillanswerChrist’s call to shepherd a parish and to make a living forone’sfamily?

If you have ever thought about studying theology seriously,buthavenothadtheopportunity,thenperhapstheInstituteof

LutheranTheology’sMasters of Sacred Theologyisforyou.Ifyouhave aM.A.orM.Div. in theologyandwant todo realgraduateworkwithoutleavinghome,thenperhapsthisdegreeisforyou.Hereiswhatyouneedtoknow

Therearethreegeneralareasofstudy:ReformationTheology,ContemporaryLutheranTheology,andIssuesinScienceandReligion/PhilosophyofReligion.

All ILTfaculty in thisprogramhavePh.D.sandextensivepublishingrecords.

TheprogramconsistsofoneGraduateMethodologycourse,fivegraduatecoursesinareasofyourchoosing,andaThesisof12,000–20,000words.

Allcoursesaredeliveredinreal-timeandon-line.Yougivepresentations and participate in seminars from your ownhome.

ILT’s library of over 35,000 volumes plus other referencematerialisatyourfingertips.

Takecoursesonyourownschedule.

Totalcostfortheprogramisunder$8,000

ILT also offers graduate course preparation in theologicalGerman.

Comeand joinourSTMcadre,somestudentsofwhichhavealreadyhadseminararticlesacceptedforpublication.Bepartofacommunityofscholarswhileremaininginyourparish.Call605-692-9337oremaildpatterson@ilt.orgtodaytolearnmoreabout this exciting graduate school opportunity!We are stillacceptingstudentsforthefall.

Masters of Sacred Theology Degree Offers a Chance to Study Deeply

By Dr. Dennis Bielfeldt,

Vice President of Academic Affairs

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Help ILT Bring Scholarships to our Students

TheInstituteofLutheranTheologyhasbeenawardeda$5,000matchinggrantfromFaithCommunityChurchinLongmont,COtoprovideacademicscholarshipstostudentsinfinancialneed.PleasehelpusfullymatchthisgenerousgrantbydonatingtotheILTScholarshipfund.YoucandonatetothisfundbycheckoryoucansubmitaneCheckorcreditcarddonationbyjustgoingtoourwebsiteandclickingonthe“DonateNow”buttonintheupperrightcorner.

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Ineverintendedtobecomeapastor,but sometimes the Lord has otherplans. In one of my letters homefrom college, I wrote to my fatherthat I would probably end up acorn,hog,andhayfarmerineasternWashington. That was partiallycorrect.ButifIhadadded“andalsoapastor,”myfatherprobablywouldhaveflown fromOregon to Iowa tofindoutwhatIhadbeendrinking.

IwasraisedinadevoutLC-MShome,baptized and confirmed at Trinity

Lutheran Church in Hillsboro, Oregon.Always fascinated bytheologicalorhistoricalquestions,Ihavebeeninvolvedinlotsof reading and listening at theological gatherings. I was alsoalways involved in congregational leadership and service incapacitiesrangingfromheadushertocongregationalpresidenttosynodassemblyvotingmember.

MylifechangedwhenIwasaskedtoserveontheELCAsexualitytask force.A “middle-aged, white lay male conservative whowasnotafraidtospeakhismind”wasrequested,andmybishopthoughtofme.Rubbingelbowswiththeologiansandpastorsofallstripes,Ifoundtheworkstimulatingandtherelatedstudyingfascinating,andallthewhileIwasbeingpreparedforsomethingmore.Also,atanLCMCDistrictgatheringinAudubon,Iowa,IheardapreacheronGalatians2:19-20:“Youaredeadintrespassandsin—Christisyourlife.”Alotofthingschangedthatday.

ShortlyafterIleftthetaskforceworkandtheELCA,Ireceiveda phone call from former ELCA members who said, “Help

us form a new Lutheran congregation in Moses Lake.” Westruggledbut grew slowly, helpedbyold friends in theWordAlonemovement.

Asthisnewcongregationdebatedanddiscussedwhomtocallasapastor,oneofthemembersasked,“Ifwecallyou,Lou,wouldyoudoit?”“Ifyoucalledme,Icouldneversaynotothat,”Iresponded.OnMay18,2010,IwascalledandonJuly10,IwasexaminedinfrontofthecongregationbyDr.JamesNestingenandRev.GeorgePutnam (LC-MS retired), andwasordained.In the fall of 2010, I began my studies toward an M.Div. atILT.Whilesomewhatunusual, thisroutetotheofficeofHolyMinistryiswellwithintheboundsofourLutheranconfessions.

Theflexibilityofthehighqualityprogramandthecollegialityofthestaffandstudentshavebeenagreatblessingtomeand(according to my parishioners) to my congregation. I believethe program that ILT is presenting represents an importantcontribution to the desire of congregations to have faithfulpastors deeply instilled in Word and sacrament ministry,pastorswhocanholdtheirownintheintellectualandpastoralconundrums we are bound to face in our twenty-first centurycontext.Theologyisforproclamation.Sometimesthatcangetlostintherarefiedworldofacademia,wheretheologyisdoneforthesakeoftheology.Hopefully,ILTremainsfirmlyplantedin both worlds—the world of rigorous academics and that ofsolidpastoralcongregationalvocation. ILTismyseminaryofchoiceforfurtheringsolidChristianproclamation.

Rev. Lou Hesse is a bi-vocational farmer and pastor serving Living Word Lutheran Church in Moses Lake, WA, and a M.Div. student at the Institute of Lutheran Theology (ILT).

Student SpotlightBy Rev. Lou Hesse

straight line from core to policy: protection of nascent life,decentsupportforthoseamonguswhocannotparticipateintheeconomy and religious freedom. Most Christians ought to beabletosupportpoliciesalignedwiththoseconcerns,buteventhen,policy-makingisambiguous.

So,thereligiousfactorinpoliticsoughtgenerallytobeindirect,yetimportant.Ialsoproposethat,forthemostpart,thechurchshouldact indirectly in thepoliticalsphere, for itsowngood.Ifthechurchreallyisthechurch,itwillproducewell-formedlaypeople—aswellaslay-ledvoluntaryassociations—whowillmakethejourneyfromcoretopolicyintheirlivesasindividuals

(voters and politicians) and as participants in voluntaryassociations.OneseriousChristiansenatorisworthathousandstatements by churches. Yet, there are times when churchesmustspeakandactdirectly,butthoseshouldbewell-consideredandrare.Letthemmodelgoodwaystoinvolvethemselvesinpoliticallife.

Robert Benne is Director of the Roanoke College Center for Religion and Society and author of Good and Bad Ways to Think about Religion and Politics (Eerdmans, 2010).

Good and Bad Ways to Think About Religion and American Politics, continued from page 8

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Could you everimagine that anAmericangovernmentwould order Rev.Martin LutherKing, Jr. not to useChristian rhetoric tofuel the Civil Rightsmovement of thefifties and sixties?Thatispreciselywhatsomemilitantatheists,secularists, and evenreligiousleaderswanttohavehappen today.These folks are what

I call “separationists,” those who believe that religion-basedmoral values ought to have no place in public discourse orpolicy-making.Whilemostofthemmerelydisapproveofsuchan interactionof religionandpolitics,othersare sohostile toreligion—especiallyconservativeChristianity—thattheywouldformallyprohibitit.

Separationistscomeindifferentvarieties,allofwhichprovideexamplesofhownottothinkabouttherelationofChristianitytothepoliticalsphere.Therearethemilitantatheists—Dawkins,Dennett, Harris—who find religion so dangerous they seemto want it banished legally from public life. Others—not somilitant—want religious people to drop their religion-basedmoralvalueswhentheyenterthepoliticalsphere.Theywantonlysecular, rational,andpurportedlyuniversalvalues toenter thepublicsquare.Theyconsiderreligionsoparochialandirrationalthat itwill likely lead to some formof theocracy if it has itsway in thepublic sphere.For example, theyare appalled thatreligious people have effectively supported policies that limitabortionandwronglychargethatsuchactionsareaviolationoftheseparationofchurchandstate.TheFirstAmendmentdoesindeedprohibittheestablishmentofaspecificinstitutionalformof religion (separation of church and state), but it guaranteesthe free exerciseof religion,whichhistoricallyhas led to thelivelyinvolvementofChristianindividualsandorganizationsinpoliticallife.Separationofchurchandstateisquiteadifferentmatter than interaction of religion and politics. Moreover,limitingChristianactivitytotheprivatesphereviolatesseriousChristianbelief,whichaffirms thatGod isactive inall facetsof life and that Christians are obligated to follow his will inthem.SeparationismgoescountertotheConstitution,Americanhistory,andseriousChristianconviction.

Butseparationistsdosmelloutasecondbadwaytothinkaboutreligionandpolitics,whichIcallfusion.Fusionhappenswhencore religious beliefs are so wedded to a particular political

ideology or set of public policies that they become nearlyidentical. Then we have religionized politics and politicizedreligion.Likeseparationism,fusioncomesindifferentvarieties.Someisintentional,aswhenreligiouspeoplefirmlybelievethattheircorebeliefsmeshperfectlywithacertainbrandofpolitics.Thiswasthecasewiththegreattheologian,PaulTillich,whooncewrote that“socialismis theonlypossiblesystemfromaChristian point of view.” Some conservative Christian writershavecomeclosetofusingChristianityandcapitalism.Butmostfusion is unintentional because Christians and their churchessensethatmeldingChristianityandpoliticsbadlydamagesthetranscendent, universal claims of their faith. Politicizing theirfaith tends to reduce the Gospel to human work and narrowits scope to those of a particular political persuasion. FusiondestroystheradicalityanduniversalityoftheGospel.

YettoomanyChristianchurchesunintentionallyfusetheirfaithandtheirpoliticalpersuasion.Theyunconsciouslydrawastraightline from their core beliefs to specific ideologies and publicpolicies. The liberal Protestant churches all advocate liberalpoliticalpolicies;theyaretheleftwingoftheDemocraticPartyat prayer. Those conservative churches that address politicalissues—notallofthemare“political”—advocateaconservativepolitical agenda; they pray with the Republican Party. Onesuspectsthatthepoliticaltailiswaggingthereligiousdog.

Thereisabetterway,whichIcall“criticalengagement.”Thisapproach assumes that the movement from core Christianbeliefs—the incomparability of every human life, salvationthroughChristandnotthroughpolitics,concernforthepoor—traversesanumberof stepsbefore itgets to specificpolicies.Thosestepsincludeone’spoliticalphilosophy,sociallocation,gender,assessmentofthecurrentsituation,religiousintensity,andorderingofimportantvalues,amongothers.Ateachstep,Christians of good will and intelligence can differ. So thetrajectory is a jagged one; there are no “Christian” policies.However, therearesomepolicies—forexample,racistones—thatsoobviouslyviolatecorevaluesthattheyhavetoberuledoutaspermissiblepoliciesforChristianstosupport.ManyofthesekindsofpoliciesemergedastheNazistookpowerinGermany,andtherightthingtodowastoprotestthem.Thankfully,welivein a country where such wicked policies are rarely proposed.Rather, we grapple with much more ambiguous ones, whichmakesthemovementfromcoretopolicyuneven.

Even though the trajectory is jagged, seriousChristians carrythose core convictions into the political fray. They may notbe sufficient to come to a decision on policies, but for thoseChristians they are necessary. Sometimes they are evendominant. I argue that three concerns move with a relatively

Good and Bad Ways to Think About Religion and American Politics

By Dr. Robert Benne Faculty Member, ILT

Continued on page 7

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The following article is presented as a “case study” for International Partners, our new initiative for educating pastors and church workers in developing nations. It illustrates how we are talking about a two-way street: we have a lot to offer, and they have a lot to teach us as well. We are in dialogue to see what such partnerships in theological education might look like.

IarrivedinAddisAbaba,EthiopiaonApril23 at around 9:00 p.m. The next day, atan International Theological Conference

hosted by the Ethiopian Evangelical Church MekaneYesus,I presented on capacity building as it related to leadershipdevelopment in the church. I had a great opportunity to talkabouttheInstituteofLutheranTheologyandhowitisablessingtoourcongregation,andImadeaninvitationtotalkwiththeMekaneYesusleadershipaboutthepossibilityofarelationshipdevelopingbetweenthemandILT.Ibroughtbooksonchurchleadershipandwasgiventheopportunitytopresentonetoeachoftheregionalseminarypresidents.

At the conference, we heard the General Secretary of theMekaneYesuschurchlayouttheirstrategicmasterplan,whichcalledforsharingtheGospelwiththirtymillionpeoplewithinfiveyears.Theplanwassimple:eachcurrentpersoninMekaneYesuswouldwitnesstoonepersonduringthecourseoftheyear,andthenagainthenextyearwhilethosetheyalreadywitnessedto would do the same, repeated for five years... 30,000,000wouldbereached.HeaskedtheleadersofMekaneYesusifthiswaspossible,andtheyallrespondedwitharesoundingYES!IfwesaidsuchathingintheUS,wouldwehavearesoundingyesor...deafeningsilence?

Overthenextfiveyears,theirgoalsaretotrainfourhundredthousand lay ministers with basic Bible knowledge in theirrespectiveareas,thirtyPhDandtwohundredMAstudentsfortheirseminaries,twelvethousandpastorsandsixteenthousandevangelists(basicallypreachers),andonethousandpastorsinmega-church leadership.They are going to host conferencesthatwillbuildleadershipforsixmillionmembers,twomillionyouths, and twomillionwomen.Theyaregoing to train twomillion small group leaders, form one million small groups,and disciple four million people.They will conduct three tosixmonthtrainingforpastorsandevangeliststoincreasetheirskillsandforchurchworkersintheirrespectivefields.

By2018,theyplantobuild5,000churches(200intheurbanareas and 4,800 in the rural areas), impact seven millionmembers in tithing, and launch income generating projects.Theyplantosendfiftymissionariestotheunreachednationsoftheworld.

MarkVanderTuig,ServiceCoordinatorforLCMC,andIwentto the MekaneYesus seminary in Addis Ababa, the motherseminary of all the regional seminaries in Ethiopia.We metprofessorsandstudents,andevenhadacupofmacchiatointheoutsidecommons.Wesawtheirclassrooms(theydesperatelyneedmorebecauseoftheincreasingnumberofstudents),thelibrary(theydesperatelyneedmorebooksandresources),andtheirmusicschool,whichteachesmusiciansincontemporaryChristianmusictoelevatetheirskills.

I spoke with them about the Institute of LutheranTheologyandourcongregation’sroleasaDesignatedTeachingCenter.TheyareveryinterestedinbeginningconversationswithILTto see what kind of partnership can be established.They arein need of professors and were excited about the possibilityof ILT developing a PhD program in the future. They werealso receptive to continuing a conversation about how ILTand Mekane Yesus seminary might partner. Severing theirrelationshipwith theELCAhascauseda ten thousanddollardrop in resources for theMekaneYesus seminary,professorsto stop visiting from the ELCA, and scholarships for PhDcandidates at ELCA seminaries to disappear. Some studentswhohavegoneofftobetrainedinELCAschoolshavecomeback challenging Biblical and Confessional orthodoxy.Theyareveryconcernedaboutthis.

The issue, as with most third world countries, is Internetreliability.DVDsare,atthistime,aninterestingpossibilityforthem.TheywereinterestedintheirprofessorsparticipatinginteachingthroughILT.TheyareworldsaheadofU.S.seminariesintrainingevangelism,discipleship,andmissiontotheMuslimworld.

We also told them about LCMC, who we are, how we arestructured,andhowcongregationsanddistrictsmightpartnerwith them. They are very excited about the possibilities athandwith ILTandLCMC. Iamsure theywouldwelcomearelationshipwiththeNALCaswell.

The Lord knows where all this is going, and we are justbeginningtolearnwhattheLordhasinstore.

Rev. Kip Tyler is Senior Pastor of the Lutheran Church of the Master in Omaha and Chair of the Board of the Institute of Lutheran Theology. Pastor Tyler was invited as one of the speakers at the recent Mekane Yesus conference in Addis Ababa, Ethiopia.

Insights on EthiopiaBy Rev. Kip Tyler

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News Events

Salem,Virginia’sRoanokeCollege’sCenterforReligion and Society will be renamedtheRobertD.BenneCenterforReligionand Society in honor of the leadingtheologian, scholar and professor whodirected the center since its foundingin 1982. Benne, a prominent figure inLutheran ethics and social thought, hasauthored over two hundred articles and tenbooks, most dealing with Christianity andsociety.At Roanoke, Benne was the Jordan-TrexlerProfessorofReligionandchairmanof thedepartmentofreligionandphilosophyforeighteenyears.TheBenneCenter forReligionandSocietysponsorsspeakersandprograms to bring Christian religious and moral perspectivesto contemporary challenges. It carries out the conviction thatthemost important humandecisions, bothpublic andprivate,benefitfrominformativedialogueacrossthedisciplines.

Benne has taught, written, and lectured widely in the area ofreligion and society. His books include: Wandering in the

Wilderness - Christians and the New Culture (1971); Defi ning America - A Christian Critique of the American Dream (1974); The Ethic of Democratic Capitalism - A Moral Reassessment (1982); Ordinary Saints - An Introduction to the Christian Life (1988 and revised second edition in 2003); The Paradoxical Vision - A Public Theology for the Twenty-fi rst Century (1995); Seeing

is Believing - Visions of Life Through Film (1998); Why Bother? A Whole Vision for a Whole

People (1999); Quality with Soul - How Six Premier Colleges and Universities Keep the Faith with Their Religious Traditions (2001), and Reasonable Ethics - A Christian Approach to Society, Economics, and Politics (2005), and Good and Bad Ways to Think about Religion and Politics (2010), which was reviewed in the spring of 2011 by The Weekly Standard.

(Photo) Roanoke President Mike Maxey with Dr. Robert Benne and his wife, Joanna

Roanoke College’s Center for Religion and Society named in honor of Dr. Robert D. BenneSalem,Virginia’sRoanokeCollege’sCenterfor

Lutheran ethics and social thought, hasauthored over two hundred articles and tenbooks, most dealing with Christianity andsociety.At Roanoke, Benne was the Jordan-TrexlerProfessorofReligionandchairmanof the

Wilderness - Christians and the New Culture (1971); Defi ning America - A Christian Critique of the American Dream (1974); The Ethic of Democratic Capitalism - A Moral Reassessment (1982); Ordinary Saints - An Introduction to the Christian Life (1988 and revised second edition in 2003); The Paradoxical Vision - A Public Theology for

is Believing - Visions of Life Through Film (1998); Why Bother? A Whole Vision for a Whole

People (1999); Quality with Soul - How Six Premier Colleges

11

Using the ILT WebsiteBy Dr. Doug Dillner,

Associate Dean for Academic Affairs, Registrar & Director of Information Technology

AstheWebmaster,Ithoughtitwouldbegoodtogiveyoua“hitchhiker’sguide”toourwebsite.Soifyouwouldliketositbyyourcomputerwhileyoureadthisarticle,wecan“strollthesite”together.Itiseasiesttothinkofourfrontpage(www.ilt.org)asbeingdividedintofivesections:top,bottom,leftside,center,andrightside.Along the top is the main menu,whereyoucanjumpto:

About UsMissionandVision(whatweareallabout)

Newsletter(gettherecentandpasteditions)

LetterfromthePresident(awordfromtheboss)

FAQ(itmayevenhaveyourquestioninit!)

AccreditationPlan(ourcurrentstatusandplan)

Programs(MDiv,STM,PMC,AMC,etc.)

FacultyandStaffDirectory(who’swhointhezoo)

Course RegistrationSummer

Fall

CongregationsBecomeaDTC(DesignatedTeachingCenter—joinusineducation)

HostinganIntern(howelsecantheygettheir,“feetwet”?)

Bookstore (alongthebottomisanotherlinksothatyoucanorderbooksotherthantextbookshereandwegetashareoftheprofit—easywaytodonatetoILT!)

Along the sides wehaveourcalendar,subscriptionsarea,andlinkstopastChapels,aswellaslinksfordonations,Facebook,andtheForum.

The center section weuseforpostingnews.Thisisthemostdynamicarea(nexttotheregistrationlinks).Itmightbenicetomakethisyourhomepageinyourbrowser.

Well,thereyouare.Ipraythisroadmapwillhelpyounavigateyourwayaround.Ifyouhaveanyquestions/comments/suggestions,pleasecontactme:webmaster@ilt.org.

StudentsHowtoApply(pleasedojoinus)

OnlineorResidential(weareanONLINEschooloftheology)

FinancialAid(yes,wehavemoneytogive-away)

TextBooks&Ordering

Registrar’sPage

Add-DropForm

TechSupport

TheMoodleCampus(wheretheteachersandstudentspostmaterials)

Catalogs&Handbooks(needtherecentCourseCatalog?)

LibraryResources

AcademicCalendar(whatishappeningandwhen)

12

So Just What is ILT?By, Pr. David Patterson

Director of Congregational Services

SojustwhatistheInstituteof Lutheran Theology(ILT)? You would beamazed how many timesweareaskedthatquestion.People look at all theprogramsweoffer(Masterof Divinity; Master ofArts in Biblical Studies,Religion, and Theology;Master of SacredTheology; ProfessionalPastoral and Associatein Ministry Certificates;

and congregational education through our Word at WorkprogramandBibleAcademy)andthey’reconfused."Areyouaseminary?"No,aseminaryisaschool,runbyadenominationalbody,forthespecificpurposeofcreatingpastorsandteachersforthatbody."AreyouaBibleCollege?"No,aBiblecollegeis a school that provides Christian education specifically tothe laity or for pre-seminary studies. So, just what is ILT?Wedescribeourselvesasan independentLutherancenter fortheologicaleducation,butthatdoesn’tanswerthequestion.Yousee,ILTjustdoesnotfitintosomeeasycategory.UnderstandingILT might be easier by asking a different question. Ratherthan trying to explain what we are, let me try to explain forwhatpurposeweexist.Thatquestionismucheasiertoanswer:ILT exists for one and only one purpose, for the equippingofthePriesthoodofBelievers.

TheInstituteofLutheranTheologybeganitslifeastheHouseofStudiesfor“WordAlone”andwascreatedtoaddressthelackof Biblical andTheological knowledge within congregations.Theseissueswithincongregationshavebeenseenbymanyasthe underlying cause for the current fractured state of NorthAmerican Lutheranism. ILT grew out of the desire to bringsolid Biblical and confessional teaching to the Priesthood ofBelievers. Everything that ILT does is toward that one end.ILT has a Word at Work program for congregations whereindividualshort-termcoursesareofferedtolaymemberswhohave limited time, but desire to take seriously their hope toserveasmembersofthebodyofChristandseektobeequippedtodoso.ILThasaBibleAcademycertificateprogramforthosewithin your congregation who seek to ground themselves intheWordofGod;tonotonlylearnabouttheBible,butlearnhow to study it deeply and teach it effectively. ILT offersprofessionalcertificateprogramstoindividualscalledtoservetheir congregations and are seeking the education to servetheircongregationwell.ILToffersgraduateprogramsfortheeducatingofpastorsandteacherssothattheymightinturngoand equip their congregations for the work of ministry. ILToffersitsprogramsusingthelatest,real-time,virtualclassroom

technology (where you see and interact with your professorandclassmates),becauseitallowsustobringthebestmindsinLutheranScholarshipdirectlytothelocalcongregation,ratherthanremovingthestudentfromthecongregation.ILTpartnersdirectly with congregations that hold us accountable to ourvisionandmission.Werelyuponthesupportofindividualsandcongregations inorder toensure thatwedo indeedequip thePriesthoodofBelievers.

TheInstituteofLutheranTheologydoesmanythings,butexistsforonlyonereason.ILTeducatespastorsandteacherswhoarecalledbytheHolySpiritthroughthelocalcongregation,whoareformedaspastorsandteachersbytheHolySpiritthroughthelocalcongregations,andwhoarecontinuingtoseekfurthereducation as they faithfully pursue their call from the HolySpirittothelocalcongregation.ILTeducatesandequipslocalcongregationsinpartnershipwithpastorsandteacherssotheymightbepreparedfortheworkofministrywhichistheirsasthePriesthoodofBelievers.ThisiswhatILThascommitteditselftodo. This iswhatweare. We,at theInstituteofLutheran,TheologyareservantsofJesusChristdedicatedspecificallytothebuildingupof thebodyofChrist–where it is– throughworldclassBiblicalandTheologicaleducation.

“You yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.”(1Peter2:5)

13

Continued on page 14

Whentheforegoingtitlewassuggestedtomeforthis brief article, I wasdelighted to recognizethree significant themesin my teaching atILT:1)afreshapproachto ecclesiology, 2)accompanied by a newappropriation of theLutheran confessions,3) necessitated by thetraumatic experienceChristianity isundergoing today in“post-modern” Euro-America. Let me laythese ideas out in

reverseorder.

We are in an unprecedented spiritual situation – afterChristendom. By “Christendom” I mean the Westerncivilizational order that arose more than a millennium agowith Charlemagne’s “new” Roman Empire, “new” becauseit would be “holy,” a “holy Roman empire” where the stateexisted in symbiosis with the papal church. Beginning withthe Reformation, but decisively propelled onward by theEnlightenment,capitalismandcolonialismandfinallypushedover the edge by the German disasters of the 20th century,“Christendom”hasbeensweptintothedustbinofhistory.Yetthememoryof theentanglementof thechurchwith the state--obsessed as a result with secular concerns and backed bythesecularswordtopreserveitsownculturalandinstitutionalprivileges-- has made Christianity noxious if not toxic tomanycontemporaries.

Most of the college students I teach are as ignorant ofChristianity as they are repelled from it by the secular litanythathasbeendrilled into theirheads,ofCrusade, InquisitionandHolocaust–nevermindthatHitler,HiroshimaandStalinare secular products of our post-Christendom world! At thesame time, many of us retain the Christendom assumptionthatculturally“weareallChristians,”whosimplyneedtobe“revived” or “reminded of our baptism” or brought “back tooursenses.”Consequentlywehavenoideahownowtoproceedin this genuinely novel spiritual situation of widespread de-Christianization.

LutheranconfessionalismwithitsclarityonthedifferenceandtherelationbetweenGod’ssecularandspiritualrulecouldbehelpfulhere,butitdependsonhowwetake“confessionalism.”

Itwouldbeeasytosweepallsortsofproblemsundertherugifweclaimthat the16thcenturywritingshavebindingforcebecause(Latin:quia)theyarethetrueexpositionoftheWordofGod.However,distinctionshavetobemade.Weneedtobeawareofwhat isdoctrineandwhat isopinion. For instance,how many of us would hold to Mary as “ever virgin” as theLatinversionof theBookofConcord states in theSmalcaldArticles?Ontheotherhand,peoplegivedishonestlip-servicetotheConfessionswhentheysaywesubscribeinso far(Latin:quatenus) as they conform to the Word of God.This is justplayinggames.WecouldsubscribetoMein Kampf“insofar”asitconformstotheWordofGod--tobesure,thatwouldnotbeveryfar!

The right way to renew Lutheran confessionalism in post-Christendomistorelocatefaithfulness,sotospeak,tofocusonour teachingandpreachinginourownspiritualsituation.WesubscribetotheConfessionsinorderthatwemightconfesstheWordofGodinthetimelywayneededinourownsituation.Ifwemakethismove,wewillbecomeatheologicalchurchinthesense thatwearealways thinking thefaith together inanon-goingprocessofcriticaldiscernment,testingthespiritstoseewhethertheyareofGod.

Inaneffortbothtomovebeyondthedemoralizingdisputesaboutecclesiologythatdescendfromthesterile,oldconflictbetweenorthodox and pietist, and in order to articulate contemporarysighingforGod’sMessianicshalomunderthecreepingclaimofsecularismtoorderalloflife,IhaveintroducedintoLutherantheology the terminology of Beloved Community. Most inNorthAmericawillthinkofMartinLutherKing,Jr.whentheyhearthis,asindeedtheyshould.Butthisexpressiongoesbackto the now forgotten theological philosopher, Josiah Royce,who created it to paraphrase theApostle Paul’s ecclesiology.“Beloved Community” affirms that Christian salvation is notonlypersonalbutalsosocial,restorationtothefamilyofGod.

“Beloved Community” can be grounded in the LutherandoctrineofelectioninFormulaofConcordXI,wheretheearlyLutherans followed Ephesians to teach against speculationabout double predestination that “God has loved us in theBelovedSon.”ThisloveforusallinChrististheproperobjectofdivinepredestination.TheBelovedCommunity then is thedivinepurposewhichlinkslawandgospelproperlyinapurposeclause:GoddoesthealienworkofthecrossinordertodoHisproperwork,includingusinHisownTriunelifeofeternallove.

Thealienworkofthecrossistodestroyboththeself-justifyingisolationofthesinfulself(asseeninAdam,whoblames“thiswoman whom you gave me”) but also the false collectivitieswhich isolatedpeoplegraspafter for a secular salvation (our

Beloved Community: The Confessional Church in the Post-Modern World

By Dr. Paul Hinlicky Faculty Member, ILT

14

“towersofBabel”).Isolationinourkindofsocietyispracticallyanimperativeofself-defense.Wemustunderstandthispastorallyand tackle it with sensitivity. Isolation tries to fend off thecrueltyandchaosofourdegradedsocialrelationsinwhichtheincessantcommodificationofallthingsdissolveswhatremainsof the human into saleable parts. Isolation, however, is nosolutionandwiththecomingpressureseconomic,geopoliticalandenvironmentalweareabouttoendure,thedesperategraspofisolatedpeopleforcommunitywillfindalluringsomenewand disguised collective egoism – for the devil never showsits face in thequite sameway twice.Against thisperil, I liftupBelovedCommunityas thesocial formof thedoctrineofjustificationbyfaithaloneonaccountofChristalone–WhoistheradicalgiftofGod,knownfromtheScripturesalone.

For Christ in the obedience by which he makes us righteoustakesourplaceofisolationinHisGod-forsakendeathonthecross.Hissolidaritywithus there is theendof isolation,notonlythenforeachbelievingindividualandendingthere–why,thatwouldsustainourisolation!ButHegathersusinthisloveandpresentsustogetherintheSpirittotheFather.Ourmissionof evangelization and the ministry of public prophecy aretherebylaidoutforusintheseperiloustimes.WearetobringChristtotheisolatedandintheSpiritformcongregationallifeasamanifestationofBelovedCommunity;wearetonetworkto make communions of such communions in a realignmentof the remnants of orthodox Christianity in North Americaandbeyond.

IwillspeakinmuchgreaterdepthontheseideasinthelectureIpresenttotheLutheranCOREtheologicalconference,August14-16 in Golden Valley, Minnesota. I would love to meetyouthere!

The Rev. Paul R. Hinlicky, Ph.D., is the Tise Professor of Lutheran Studies at Roanoke College and permanent faculty for the Institute of Lutheran Theology MDiv graduate program since 2010. He was ordained a Lutheran minister in 1978, served parishes in Virginia and New York before becoming Visiting Professor of Systematic Theology at the Protestant Theological Faculty of Comenius University in Bratislava, Slovakia, from 1993-99. He has served on the editorial council ofdialogand Lutheran Quarterly,associate editor ofPro Ecclesia,a Book Review editor for the16th Century Journal, editor of Lutheran Forum, 1988-1993. Married to Ellen nee Christiansen in 1974, their union has been blessed with a daughter, Sarah, 34, (Princeton Theological Seminary, PhD, 2008) who is Research Professor at the Ecumenical Institute in Strasbourg, France; and a son, William, 27, (BA in Theology, Roanoke College, 2008) who served in Operation Iraqi Freedom, and gave three semesters of volunteer teaching of English at the Protestant Faculty in Bratislava before returning to Roanoke College to pursue a second BA in Psychology.

Beloved Community: The Confessional Church in the Post-Modern World, continued from page 13

"Yes, I hear the sermon; but who is speaking? The minister? No indeed! You do not hear the minister. True, the voice is his; but my God is speaking the Word which he preaches or speaks. Therefore I should honor the Word of God that I may become a good pupil of the Word."

--QuotedinE.M.Plass,What Luther Says,St.Louis:CPH,1959,page1125.

15

Greetings! I’m nothere with a sermonbut with threepoints of distinctionthat commend theInstituteofLutheranTheology to yourconsideration.Thesepoints of distinctionare 1) the purposeof its theologicaleducation; 2) theembedded natureof student lifeat the Institute;and 3) the uniqueunderstanding ofpastoralformation.

First, let me beginwith the purposedrivingtheInstitute’st h e o l o g i c a leducation.Chapelatthe Institute revealsthe purpose drivingour theologicaleducation.Theologyis for proclamation.

Theology reflects upon yesterday’s proclamation. It pondersdeeplyupontherevelationthathasbeengivenusthroughtheIncarnation and the witness of Scripture. Theology reflectson thepastso itwillbeara truewitness to that revelationasits preachers deliver Jesus Christ in his person to the peopletodayintheirparticulartimeandcircumstance.ILThasstaff,students,andfriendspreachtheWordofGod.SuchpreachingholdstheInstituteaccountabletothepurposeofitstheologicaleducation.

Second, I’ll address the embedded nature of student life atthe Institute.Student lifeat the Institute isbeing livedout incongregations throughoutNorthAmerica.Ourstudentsaren’tforced to leave their home church setting in order to join atemporarycollective.Instead,theyremainintheircongregationsand the Institute delivers theological education to them.TheyremainembeddedwithinthebodyofChristwheretheyhave lived and worked. The Institute collaborates with theircongregationandpastor.Thestudentsareaccountableforwhatthey’ve learned.The students have immediate opportunity topracticeandhonetheirministryskillslearnedintheclassroom.ILT’sstudentsareeducatedandtrainedwithinthecrucibleof

congregational life... within the body of Christ gathered andformedbyWordandSacrament.

Now I’ve come to the third distinction commending theInstituteofLutheranTheologytoyourconsideration:itsuniqueunderstanding of pastoral formation. For a long time nowinstitutions of pastoral formation have struggled to balancehead learning and heart learning—the intellectual and thepractical—thelifeofbooksandthelifeofprayer.Lutherknewthisstruggleaswell.Inresponse,hedescribedthreerules,threeforcesthatformandfashionatheologian.Theyaretheruleofmeditation,theruleofprayer,andtheruleofstruggle.

Meditation is simply the theologian being so grasped by theWordofGodinitsexternalclaritythatthewould-‐betheologianisinternallyclarified.TheologiansthuscometoknowthetruthaboutthemselvesandthetruthaboutGod.

Prayerissimplywhatresultswhensuchtruthisrevealed.Thetheologianstandsasasinful,mortalcreaturebeforeanalmightyand immortal Creator.The theologian stands as a brother orsister to Jesus Christ before a benevolent Father.When suchtruthisrevealed,onecannothelpbutpray.

Struggleissimplythelifeofthetheologiancaughtinthegraspoftworealities.Infaith,theyhavetherealityofwhatispromisedby theWordofGod.Yet,by theirflesh, theyhave the realityofwhatisexperiencedbyreasonandthesenses.Theologiansstruggle to receive righteousness by the will of God beingdone unto them.This is their passive life beneath theWord.Theystruggletoachieverighteousnessbeforetheirneighborswho by God’s will they are to serve.This is their active lifebefore the world. The Institute resolves the intellectual vs.practicalstrugglebyembeddingitsstudentsinthecrucibleofcongregationallife.There,theyareundertheWord,caughtupinprayer,andlivingthestruggledaily.

The Institute of Lutheran Theology bears these threedistinctions. It delivers theological education for the purposeof proclamation. It embeds its students in the crucible ofcongregational life. It places its students in such a crucibleso that the three rules which form a theologian—meditation,prayer,andstruggle—arebrought tobear.The InstitutebearsthesedistinctionstohonorthewordsofJesus,“Hewhohearsyou,hearsme.”(Luke10:16)

Institute of Lutheran Theology Talking Points for Chapel and Student Life

By Rev. Timothy J. Swenson

Institute of Lutheran Theology9104thSt.Brooking,SD57006

NonProfitOrg.U.S.Postage

PAIDBrookings,SD

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BIBLE ACADEMYChristianshungerfortheWordOfGod.ButchurchesacrossNorthAmericaarestarvingforseriousBiblicalStudy.WhenChristiansseektostudytheBible,moreoftenthannottheymustrelyupontheworkofothersratherthanstudyingtheBibledirectly.

Scripturewasnotwrittentobetheexclusivedomainofscholars.ScripturewasinspiredbytheHolySpiritandwrittenfortheaverageperson.Scripturewasintendedtobereadandstudiedbyallbelievers.

TheILTBibleAcademyisintendedtobringBiblicalStudieseducationoutoftheseminariesandbacktothecongregation.UsingthetimetestedmethodsoftheLutheranBibleInstitutemovement,theBibleAcademyisdedicatedtoequippingthePriesthoodofAllBelieverswiththetoolstodeeplystudyScriptureforthemselves.

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