2012-01-13T05:45:33-05:00

Colleges are getting blamed for turning out so many unemployable graduates with “impractical degrees” in the humanities.  Critics are saying that students should take “practical” majors like business or other job-training fields as a way to reduce unemployment.

But that’s exactly what college students, including the unemployed graduates, have already been doing!  Only 12% are humanities majors.  What we have now is a glut of unemployed business majors, computer programmers, and (especially) architecture majors.

Bloomberg’s Virginia Postrel gives the facts and the economics behind the issue (such as supply and demand:  if everyone would or could go into the “high-paying” fields, they would no longer be high-paying):

Contrary to what critics imagine, most Americans in fact go to college for what they believe to be “skill-based education.”

A quarter of them study business, by far the most popular field, and 16 percent major in one of the so-called Stem (science, technology, engineering and math) fields. Throw in economics, and you have nearly half of all graduates studying the only subjects such contemptuous pundits recognize as respectable. . . .

Most are studying things that sound like job preparation, including all sorts of subjects related to health and education. Even the degree with the highest rate of unemployment — architecture, whose 13.9 percent jobless rate reflects the current construction bust — is a pre-professional major.

The students who come out of school without jobs aren’t, for the most part, starry-eyed liberal arts majors but rather people who thought a degree in business, graphic design or nursing was a practical, job-oriented credential. Even the latest target of Internet mockery, a young woman the New York Times recently described as studying for a master’s in communication with hopes of doing public relations for a nonprofit, is in what she perceives as a job-training program.

The higher-education system does have real problems, including rising tuition prices that may not pay off in higher earnings. But those problems won’t be solved by assuming that if American students would just stop studying stupid subjects like philosophy and art history and buckle down and major in petroleum engineering (the highest-paid major), the economy would flourish and everyone would have lucrative careers.

That message not only ignores what students actually study. It also disregards the diversity and dynamism of the economy, in good times as well as bad.

Those who tout Stem fields as a cure-all confuse correlation with causality. It’s true that people who major in those subjects generally make more than, say, psychology majors. But they’re also people who have the aptitudes, attitudes, values and interests that draw them to those fields (which themselves vary greatly in content and current job prospects). The psychology and social work majors currently enjoying relatively low rates of unemployment — 7.7 percent and 6.6 percent respectively — probably wouldn’t be very good at computer science, which offers higher salaries but, at least at the moment, slightly lower chances of a job.

Whether they’re pushing plumbing or programming, the would- be vocational planners rarely consider whether any additional warm body with the right credentials would really enhance national productivity. Nor do they think much about what would happen to wages in a given field if the supply of workers increased dramatically. If everyone suddenly flooded into “practical” fields, we’d be overwhelmed with mediocre accountants and incompetent engineers, making lower and lower salaries as they swamped the demand for these services. Something like that seems to have already happened with lawyers.

Not everyone is the same. One virtue of a developed economy is that it provides niches for people with many different personalities and talents, making it more likely that any given individual can find a job that offers satisfaction.

As any good economist will remind you, income is just a means to utility, not a goal in itself. Some jobs pay well not only because few people have the right qualifications but also because few people want to do them in the first place. In a culture where many people hate oil companies, petroleum engineers probably enjoy such a premium. Plumbers — the touchstone example for critics who think too many people go to college — certainly do.

The critics miss the enormous diversity of both sides of the labor market. They tend to be grim materialists, who equate economic value with functional practicality. In reality, however, a tremendous amount of economic value arises from pleasure and meaning — the stuff of art, literature, psychology and anthropology. These qualities, built into goods and services, increasingly provide the work for all those computer programmers. And there are many categories of jobs, from public relations to interaction design to retailing, where insights and skills from these supposedly frivolous fields can be quite valuable. The critics seem to have never heard of marketing or video games, Starbucks or Nike, or that company in Cupertino, California, the rest of us are always going on about. Technical skills are valuable in part because of the “soft” professions that complement them.

via Business: Washington Post Business Page, Business News.

I think the real problem is the academic collapse that has been documented in virtually all subjects that has taken place in most of today’s colleges and universities.  (Not at Patrick Henry College where I serve, I am happy to say, where our graduates with their classical liberal arts foundation are even doing well in today’s job market.)

2012-01-04T06:00:50-05:00

Chaplain Mike at Internet Monk converted to Lutheranism, something we discussed at length not too long ago.  Many of us were dismayed that we went the route of the ELCA rather than the more conservative synods (LCMS, WELS, ELS). He addresses that, with reference to our discussions here, in a recent post entitled The Post-Evangelical Path and Wilderness Update.

One reason he said in that latter post is that he couldn’t join the Lutheran Church Missouri Synod because we insist on 7-day creationism and he has a different position.  I’ve heard that said by other folks who have a problem with that teaching and thus with the LCMS.  But that was new to me.  Where, I wondered, is that taught as a binding doctrine?

I found it in a document entitled “A Brief Statement of the Doctrinal Position of he Missouri Synod,” which was put out in 1932.  Here is a link:  LCMS Documents.

The article on Creation does specify that we follow the Bible literally in its account of the creation, including that it happened in 6 days.  It does not, however, contrary to what I had heard, specify “24 hour days” or that this is a “young earth,” issues that came to the fore well after 1932.

I myself would have no problem subscribing to the “Brief Statement,” but I’m curious about its status and its authority.  The “Brief Statement” has lots of good stuff in it.  At the same time, I was surprised to see how much it leaves out.  There is a section on the means of grace, but I saw nothing specifically on the presence of Christ in the Lord’s Supper, and hardly anything  about Baptism.  Quite a bit on church & ministry, but nothing on worship.  It speaks of good works, but not vocation.  There is nothing on the Theology of the Cross.  It addresses Justification but not the Atonement.  There are sections on predestination and conversion that stress certain similarities of  Lutheranism to Calvinism.  In all, it seems to be a very Protestant document.

To be sure, it points to the Book of Concord as the definitive exposition of Lutheran theology, not in itself but only because it is derived from the Word of God, the only true authority.

Could someone who knows tell us a little about this document?  It can’t be on the level of the Book of Concord.  When we laypeople join the church we agree to the Word of God as confessed in the Small Catechism, as well as the confessions in the Book of Concord.  Does a layperson have to believe in everything in the “Brief Statement”?  Do pastors?

I believe the “Brief Statement” is one of those documents adopted by convention, along with other statements from the Commission on Theology & Church Relations and the like.  These too have an official status.  To what degree must a member of the LCMS subscribe to those?  (And do WELS, ELS, and other conservative Lutheran bodies–especially those in the old Synodical Council–also sign on to this?)

I agree that the church cannot just rest on its past confessions and must address new theological issues as they arise.  Should the LCMS come up with a rather less brief statement of its doctrinal position, setting forth Lutheran teachings more fully and dealing with recent theological controversies (the new perspective on Paul; the current questioning about justification and the atonement, the inerrancy of Scripture, etc.)?  Or is it better to stick with the historic confessions and leave some things open?

2011-11-17T05:55:21-05:00

Friends, you should read the comments on Chaplain Mike’s sacrament post at Internet monk, linked above.  It’s touching how some of his evangelical readers are responding to what he is saying.

I have to say, though, that I’m kind of ashamed that some of these potential Lutherans have come to THIS blog, which Chaplain Mike links to, and are marveling about how all we Missouri Synod Lutherans can say about his joy in discovering Lutheran theology  is to castigate him for joining the ELCA!  There are comments to the effect that, I’m staying away from those LCMS types, but I might investigate the ELCA.   Thus our polemics against the ELCA turn people away from us and make the ELCA more attractive!  That’s not very effective argumentation, to make people agree more with your opponent than with you!

But there is something else that we Missouri Synod Lutherans need to face up to.  Say you are a disaffected “post-evangelical” who hears about Lutheranism.  It sounds like the kind of Christianity you are yearning for.  You are especially fed up with what passes for worship where you are now, and the sacramental spirituality that you are reading about in Lutheranism is more than compelling.  So you visit the local Missouri Synod congregation.   Isn’t it true that it is extremely likely that you will walk into a contemporary worship service with a pastor that is trying to out-evangelical the evangelicals?  You will go into an LCMS congregation looking for Lutheranism, but it may well be that you won’t find it!

I don’t know how many times I have heard about this happening, including from people who read my book Spirituality of the Cross:  The Way of the First Evangelicals.  (In fact, I know that this happened with some of you regular readers and commenters on this blog.)  So if someone finds Lutheranism in another synod–WELS, ELS, even ELCA–do we have the standing to complain?

What percentage of LCMS congregations do you think follow the historical Lutheran liturgy?  Half?  Less than half?  In some areas of the country, far less than that?   I have been in lots of Lutheran services and heard lots of sermons, not all of which distinguished Law & Gospel or even preached the Gospel.  Some of them were as therapeutic and as “theology of glory” and as “power of positive thinking” oriented as Joel Osteen.

I know these congregations all pledge allegiance to the same doctrinal standards, to the Scriptures and the Lutheran confessions.   But do they really hold them in actuality?  Perhaps someone could explain to me, humble layman that I am, why, if we demand doctrinal agreement for pulpit and altar fellowship, we can commune with a congregation that exhibits no visible Lutheranism in its public teaching but simply is on the same LCMS roster.

Don’t get me wrong:  I’m as supportive of the LCMS and as critical of liberal theology as anyone can be.  But to say that Chaplain Mike, in joining the ELCA, is just joining mainline liberal Protestantism is manifestly not true.  What he is finding in his congregation that he is responding to so gladly is not leftwing politics or feminism or gay marriages.  Rather, as he says, he is finding the centrality of Christ, Law & Gospel, vocation, worship, the sacraments, and the other things he is discussing in his three posts.

Now the problem with the ELCA is that many of their congregations do not concentrate on those Lutheran teachings and that our hypothetical seeker-after-Lutheranism may well not find them there either.  I would go so far as to say that he or she would be more likely to find them in the LCMS, for all of our problems, or in WELS or ELS or another conservative synod.  The problem in American Lutheranism has always been the temptation to conform to some variety of American Protestantism–whether mainline liberal (the ELCA’s temptation) or generic evangelicalism (the LCMS’s temptation)–rather than just being Lutheran.   Chaplain Mike will doubtless find that out.  In the meantime, we Lutherans need to welcome him into our tradition.  We might also think how we might welcome more like him, rather than scaring them away.

 

 

2011-11-17T05:30:52-05:00

I have long observed this and written about it, that instead of honoring those who hold the military vocation in the traditional way–admiring their prowess in battle and celebrating their victories–today our culture’s support for our troops is expressed by feeling sorry for them.  Now this is getting on their nerves:

The troops are lavished with praise for their sacrifices. But the praise comes with a price, service members say. The public increasingly acts as if it feels sorry for those in uniform.

“We aren’t victims at all,” said Brig. Gen. Sean B. MacFarland, who commanded troops in Iraq and will soon leave for Afghanistan. “But it seems that the only way that some can be supportive is to cast us in the role of hapless souls.”

The topic is a sensitive one for military leaders, who do not want to appear ungrateful or at odds with the public they serve. They also realize that the anger that returning troops faced in the latter years of the Vietnam War was far worse.

As a result, most of the conversations about pity take place quietly and privately among combat veterans. . . .

The military’s unease springs, in part, from American indifference to the wars. Battlefield achievements are rarely singled out for praise by a country that has little familiarity with the military and sees little direct benefit from the Iraq and Afghanistan wars.

“We, as a nation, no longer value military heroism in ways that were entirely common in World War II,” said retired Lt. Gen. David Barno, who commanded U.S. troops in Afghanistan.

Instead, praise from politicians and the public focuses largely on the depth of a service member’s suffering. Troops are recognized for the number of tours they have endured, the number of friends they have lost or the extent of their injuries. . . .

Lower-ranking officers feel a similar frustration. “America has unwittingly accepted the idea that its warriors are victims,” Lt. Col. John Morris, a chaplain for the Minnesota Army National Guard, told the Rotary Club of St. Paul in August.

via Troops feel more pity than respect – The Washington Post.

2011-11-14T09:57:17-05:00

Michael Spencer ran the blog Internet Monk, which became an important forum for Christians struggling with a whole range of issues in the evangelical world.  Spencer, a Baptist, found lots of help in Lutheran theology, especially in its understanding of the Gospel.  Spencer died of cancer not too long ago.  His blog, though, continues under his successor who goes by the handle “Chaplain Mike.”

Chaplain Mike has just announced that he has taken the step of becoming a Lutheran.

He has started a series of posts explaining how he sees Lutheranism as uniquely addressing the concerns of “post-evangelical” Christians.  Here is the conclusion of his long post, which surveys aspects of contemporary  evangelicalism that he has been struggling with:

 Let me say, by way of concluding this overview, that I have been thrilled with what I have learned and experienced in the Lutheran tradition with regard to these three areas.

The Word and Table liturgy of the Lutheran church, rooted in the historic tradition of the church rather than the revivalist movement, restores the priority of worship in the local congregation.

Pastors are not CEO’s or program directors in the Lutheran church as they have become in much of evangelicalism. Rather, they represent Christ in distributing the means of grace through Word and Sacrament. Preaching is embedded in the liturgy so that worship does not revolve around the charisma of the preacher, but the Word Himself who meets us in the gathering of his people. Pastoral care and catechizing the congregation are essential components of his or her work.

The doctrine of vocation is one of the gifts the Lutheran tradition has given to the larger Church. Luther, himself a monk, came to appreciate the priesthood of all believers and the integrity of every calling, “sacred” or “secular,” as a means of showing Christ’s love to the world.

This is just a start in showing how the Lutheran tradition has answered some of my concerns with the system of evangelicalism dominant in America today.

More to come.

via How the Lutheran Tradition Answers Many Post-Evangelical Concerns (1) | internetmonk.com#comment-613544.

HT:  Rod Rosenbladt

2011-11-11T06:21:41-05:00

Today, 11/11/11, is Veterans Day, a time to be thankful for the military vocations.  Use this space in a comment to honor a veteran you know.

I’ll go first:  My father-in-law, one of those Marines who fought at Iwo Jima.

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