Augsburg College Research Articles

Experiential Education and Study Abroad

Experiential Education and Study Abroad

Undergraduate robotics on a shoestring

How do you expose undergraduate computer science majors to new technologies, without the budget and facilities available in larger colleges and universities? The author describes a process for developing an upper-level undergraduate course in robotics that has worked for her at both the University of Wisconsin-La Crosse and Augsburg College.

Book reviews

article Free Access Share on Book reviews Author: Karen T. Sutherland Augsburg College, Minneapolis, MN Augsburg College, Minneapolis, MNView Profile Authors Info & Claims intelligenceVolume 11Issue 3Sept. 2000 pp 47–54https://doi.org/10.1145/350752.350767Online:01 September 2000Publication History 0citation428DownloadsMetricsTotal Citations0Total Downloads428Last 12 Months0Last 6 weeks0 Get Citation AlertsNew Citation Alert added!This alert has been successfully added and will be sent to:You will be notified whenever a record that you have chosen has been cited.To manage your alert preferences, click on the button below.Manage my AlertsNew Citation Alert!Please log in to your account Save to BinderSave to BinderCreate a New BinderNameCancelCreateExport CitationPublisher SiteView all FormatsPDF

The Theological Interpretation of Scripture: Classic and Contemporary Readings

Acknowledgements. List of Contributors. Introduction. Part I: The Contexts of Theological Interpretation: 1. Spiritual Understanding: Henri de Lubac, S. J. (French Jesuit Theologian, 1896-1991), Translated by Luke O'Neill. 2. The Superiority of Pre-Critical Exegesis: David C. Steinmetz (Duke University). 3. The Story-Shaped Church: Critical Exegesis and Theological Interpretation: George Lindbeck (Yale University). 4. Feminist Theological Hermeneutics: Canon and Christian Identity: Claudia V. Camp (Texas Christian University). 5. The Bible and African Americans: An Outline of an Interpretative History: Vincent L. Wimbush (Union Theological Seminary in New York). 6. The New Testament and the Nicene Dogma: A Contribution to the Recovery of Theological Exegesis: David S. Yeago (Lutheran Theological Southern Seminary). Part II: Theological Interpretations of Select Biblical Texts: Exodus 3: 7. Selections from Gregory of Nyssa's Life of Moses: Translated and introduced by Joseph W. Trigg (Rector, Christ Church, Port Tobacco Parish, La Plata, Maryland). 8. Selections from Nicholas of Lyra's Commentary on Exodus: Translated and introduced by Corrine Patton (University of St Thomas). 9. Three Postcritical Encounters with the Burning Bush: Peter Ochs. 10. Exodus 3: A Theological Interpretation: Terence E. Fretheim (Luther Northwestern Theological Seminary). 11. Exodus 3: Summons to Holy Transformation: Walter Brueggemann (Columbia Theological Seminary). Isaiah 52-53: 12. Selections from Theodoret of Cyrus's Commentary on Isaiah: Translated and introduced by Angela Russell Christman (Loyola College, Maryland). 13. Selections from John Calvin's Sermons on Isaiah: Translated and introduced by Kathryn Greene-McCreight (Yale College). 14. Speech and Silence in the Servant Passages: Towards a Final-Form Reading of the Book of Isaiah: Tod Linafelt (Georgetown University). 15. Selections from I, He , We, They: A Literary Approach to Isaiah 53: David J. A. Clines (University of Sheffield). 16. Engaging Metaphors: Suffering with Zion and the Servant in Isaiah 52-53: Beverly J. Stratton (Augsburg College). Matthew 5-7: 17. Selections from John Chrysostom's Homilies on Matthew: Translated and Introduced by Robin Darling Young (The Catholic University of America). 18. Selections from Martin Luther's Sermons on the Sermon on the Mount: Translated and Introduced by Mark S. Burrows (Andover Newton Theological School). 19. Righteousness from the Inside: The Transformative Spirituality of the Sermon on the Mount: Brian K. Blount (Princeton Theological Seminary). 20. Selections from The Cost of Discipleship: Dietrich Bonhoeffer (Theologian, Pastor in the Confessing Church in Germany, Martyr, 1906-45). 21. The Sermon on the Mount as Radical Pastoral Care: Richard Lischer (Duke University). Romans 9-11: 22. Selections from Augustine's Propositions from the Epistle to the Romans and To Simplician - on Various Questions: Introduced by Peter Gorday (Georgia Association for Pastoral Care). 23. Selections from Thomas Aquinas's Commentary on Romans: Translated and Introduced by Eugene F. Rogers, Jr. (University of Virginia). 24. Romans 10:4 and the 'End' of the Law: Paul W. Meyer (Princeton Theological Seminary). 25. Divine Initiative and Human Response: E. Elizabeth Johnson (New Brunswick Theological Seminary). 26. Figure and Ground in the Interpretation of Romans 9-11: Neil Elliott (The College of St Katherine). Index.

Projects

Augment, a program of coursework designed for the first two years of college, prepares all mathematics and science majors, including those intending to teach in secondary schools, to use the ideas of mathematics. The concept grew from faculty discussions at Augsburg College, in Minneapolis, Minnesota, on the goals of the college mathematics program and developed into the Augment (Augsburg Mathematical Enrichment) Program. Augment takes an approach that is more historical, integrated, and synthetic than the traditional Calculus I, ll, and III and Linear-Algebra sequence.

BOOK REVIEWS

Journal Article BOOK REVIEWS Get access Humanity Has Been a Holy Thing Toward Contemporary Feminist Christology By Ellen K Wondra University Press of America, 1994 382 pages $56.50 cloth, $28.50 paper Lynne F Lorenzen Lynne F Lorenzen Augsburg College Search for other works by this author on: Oxford Academic Google Scholar Journal of the American Academy of Religion, Volume LXIV, Issue 3, Fall 1996, Pages 688–691, https://doi.org/10.1093/jaarel/LXIV.3.688 Published: 01 October 1996

The First Norwegian-American Foreign Missionaries: John and Oline Hogstad

10 The First Norwegian- American Foreign Missionaries: John and Oline Hogstad by James B. Vigen "Pray ... for all the Tanosi people, that the door to their hearts may be opened for the Gospel" - John and Oline Hogstad, the first Norwegian -American foreign missionaries, Í887-Í9ÍÍ.1 America sent thousands of its sons and daughters abroad as foreign missionaries during the years that the church historian Kenneth Scott Latourette called "the Great Century" (1800191 4). 2 While Methodists, Presbyterians, Baptists, and Congregationalists were the major senders, Lutherans also made their contribution.3 The role of Norwegian Americans in this vast movement is, however, largely untold. The following is the story of the first Norwegian Americans to go out in foreign missions: John and Oline Hogstad. Jon Peder Hogstad was born on 2 December 1858, on the Hogstad farm in the northern portion of the diocese of Trondheim.4 John's parents were Ole Pedersen Hogstad and Anne Martha Hogstad (née Melhus). Apparently Ole Pederson inherited a portion of the farm in 1857 upon the death of his mother. The sale of his land holdings may have financed the family's emigration to the United States in the summer of 1866. John Peter Hogstad was then eight years old.5 The Hogstad family settled first in the town of Lyons, in Goodhue county, Minnesota, southeast of Minneapolis along the Mississippi River about fifteen miles from the city of Red 271 272 James B. Vigen Wing. After only two years there, however, they purchased a farm in the town of Camp, in Renville county, about one hundred miles southwest of the Twin Cities. The Hogstad farm was ideally situated for young John in terms of what were probably the two most important institutions during his youth: the local Norwegian church and the local school. The church of the pietist Hauge Synod was on the next quarter to the east of the farm, an easy walk. The school of district number 10 was located just slightly northeast of the Hogstad farm. Both institutions would be essential in the formation of the young man who was to become the first Norwegian-American foreign missionary: the school, because without the proper education he could not have attended Augsburg College, whence the impetus for foreign missions came most strongly, through the influence of Georg Sverdrup; and the church, because it was the Haugean revivalist-type churches that became most involved in foreign mission work. At the time of the Reformation, Lutheran or Evangelical churches became preeminently occupied with establishing Evangelical churches in Europe and defending the territory thus claimed against attack. Foreign missions were not at the forefront of the Reformers' efforts, and later Roman Catholic theologians used the lack of foreign missionaries as proof that the Lutheran churches were merely "sects" and not the true Church. This led Lutheran orthodox or scholastic theologians such as Johann Gerhard (1582-1637) to respond defensively that the apostolic age was clearly over, and that therefore Jesus' injunction to his disciples in Matthew 28 no longer applied in the sense of a spirit-called apostolate. The cause of propagating the faith was entrusted to the Church and to the proper preaching of the Gospel. This task was the responsibility of each local congregation. Thus, as James Scherer has put it, "in the course of defending Lutheranism against polemical charges, Gerhard tended to make missionary activity both unnecessary and theologically suspect."6 It was not until the era of the pietist revivals in Europe and Scandinavia that Lutherans began aggressively to pursue foreign missions.7 In Norway a The First Norwegian- American Foreign Missionaries 273 direct link exists between the Haugean revival and the founding of the Norwegian Missionary Society (. Det Norské Missionsselskap ) in 1842. The Haugean revival in Norway itself did not spring sui generis from the Norwegian soil. It was influenced greatly by the broader pietist/evangelical revivals in Europe, especially the influence of the Moravian Herrnhut community. One of the few Norwegian bishops to give early support to the Haugean revival, Peter Olivarius Bugge of Trondheim, was deeply affected by the "Unitas Fratrum" of Herrnhut, and this led him to found the first Norwegian missionary journal in...

The Early Essays and Ethics of Robert Boyle (review)

BOOK REVIEWS 135 Negatively, she wants to show that the dilemma itself is flawed. One flaw is its claim that accidental necessity removes freedom of choice; it cannot because our choice is causally independent of God's foreknowledge. Rather, God's foreknowledge modally overdetermines the choice. The critical question here is the extent to which human choice is independent. Clearly, it is independent in that God's knowledge is not a causal condition of the choice being made; it is less clear that the choice is epistemically independent of God's knowledge. A second flaw is the dilemma's invocation of the transfer of necessity principles, to which she proposes counterexamples. Positively, she rejects Ockhamist solutions because they assume that God's mental states are like ours. Instead she follows Thomas in maintaining that what God knows is his own essence; he knows all else secondarily through the exemplars in his essence. At least two problems plague this solution. One concerns how this view, which she terms an Ockhamist solution but which in effect makes God and his knowledge independent of time, is consistent with the view that God is a temporal being. Second, the divine epistemology here invoked is quite obscure. The heart of her contention is that there is no reason to think that the relation between God's knowledge and human existence must wholly accord with human models of knowing. In this regard, she creates an intriguing analogy adapted from Abbott's Flatland, suggesting the possibility that God's knowledge encompasses a fourth dimension , from which perspective the changes we perceive are actually enduring properties. What is puzzling, however, is that this invokes the very B-theory of time she rejected earlier in the book. Significantly, though, this denial of the requirement that God's knowledge proceeds as ours reopens the very possibility Zagzebski rejects out of hand throughout her discussion, namely, that our future actions have a causal bearing on God's knowledge of them, a view which gives us an actual power over the past in ways analogous to the power we already have to bring about past relational properties and which might have much more plausibility than the Thomistic epistemology she proposes. BRUCE R. REICHENBACH Augsburg College John T. Harwood, editor. The Early Essays and Ethics of Robert Boyle. Carbondale, IL: Southern Illinois University Press, 1991. Pp. lxix + 33o. Cloth, $39.95. Now, for the first time, Robert Boyle's early ethical writings are available to scholars unable to travel to the Boyle archives at the Royal Society in London. The publication of these essays ("The Aretology," "Of Sin," "Of Piety," "The Doctrine of Thinking," "The Dayly Reflection," "Of Time and Idleness," and "Joseph's Mistresse") not only sheds light on the breadth of Boyle's theological concerns, but also shows the priority of theological concerns in the thought of the young Boyle. Out of twenty-six essays inventoried by Boyle on his twenty-third birthday in x65o, only nine, as Harwood puts it, "are more clearly related to natural philosophy than to moral philosophy" (xviii). Harwood has done a masterful job of annotating Boyle's work and has docu- i36 JOURNAL OF THE HISTORY OF PHILOSOPHY 3 ~:1 JANUARY 199 3 mented a wider range of influences on Boyle's thought than scholars have previously noted. He has traced Boyle's major ethical points and illustrations to the writings of the ancients (including Epicurus, Aristotle, Cicero, and Seneca), Renaissance humanists (including Erasmus, Ficino, and Mirandola), and Protestant reformers (such as Luther, Calvin, and Melancthon). Harwood has also demonstrated that in most cases Boyle could have derived his knowledge of these sources from Joann Alsted's Enclop~edia (1630). Alsted, who has not been noted previously by scholars as one of Boyle's sources, was professor of philosophy and theology at Herborn and was the teacher of Jan Comenius, a member of the Hartlib circle with which Boyle was associated in the late 164os. Contemporary and near-contemporary seventeenth-century English writers were another significant influence on Boyle's ethical thought. Thomas Wright's Passions of the Minde (16ol), for example, was probably the source of Boyle's discussion of the passions as well...

Thomas von Aquin: Werk and Wirkung im Licht neuerer Forschung ed. by Albert Zimmermann and Clemens Kopp

376 BOOK REVIEWS As should be evident by now, the volume contains a mixture of misunderstandings of Plantinga and Wolterstorff (for example, Veatch fails to see that Plantinga is a foundationalist, though of a consciously different stripe from Thomas and Locke), with some legitimate and telling challenges to Reformed epistemology (what is the relation between grounds and evidence, and precisely what justifies someone in taking a belief as basic). Separating the two is not always easy, hut where it can he done, there will be value in the resulting dialogue for both Reformed thinkers and Thomists. Augsburg College Minneapolis, Minnesota BRUCE R. REICHENBACH Thomas von Aquin: Werk and Wirkung im Licht neuerer Forschung. Ed. by ALBERT ZIMMERMANN AND CLEMENS KOPP. Miscellanea mediaevelia, 19. New York and Berlin: Walter De Gruyter, 1988. Pp. xi +507. DM 252. The hienniel Koelner Mediaevistentagung sponsored hy the ThomasInstitut in Cologne has focused in the past on themes as diverse as metaphysics or ontology, the fate of Judaism and the Moslem presence in Western mediaeval thought, or controversies at the University of Paris and stages in the development of the University of Cologne. In 1986 the symposium was devoted to the discussion of Thomas Aquinas. The lectures which were then read and discussed, so diverse in theme and methodology, have been supplemented by studies submitted in written form only, in order to form the volume now presented in the series Miscellaneous mediaevalia. In one of the few truly theological contributions, the Dominican Paulus Engelhardt (Bottrop) attempts to discover in Thomas's writings a basic structure characteristic of both thought and belief. " The incarnation of the Word and Human Desire for Truth" (l-12) denote the two converging movements. The productive discontent and selfdissatisfaction of the desiderium naturale visionis Dei, as illustrated hy Thomas's reflections on the pre-theological forms of angustia (e.g. at SCG, III, 4,3), point toward that essential tension between hope and despair, where the gospel itself can first be heard. A somewhat different , perhaps even contradictory, position is presented by the accomplished mediaeval scholar, Ludwig Hoedl (Bochum): "Philosophical Ethics and Moral Theology in Thomas' Summa" (23-42). Aquinas's main contribution is defined as a synthesis of teachings on virtue, law, BOOK REVIEWS 377 and grace which grants significant autonomy to philosophical ethics. The sense of insufficiency does not seem quite as present, the need for grace not quite as pressing as in Engelhardt's interpretation. The editor of the volume, Albert Zimmermann, summarizes the results of a dissertation by one of his assistants at the Thomas-Institut, Ivana Znidar: "Thomas' Thoughts on Defectus Naturalis and Timor" (43-52) points to structures and experiences of self-deficiency, which are not simply the result of sin but underlie the possibility of sin, virtue, grace, and even glory, e.g. in the permanence of timor filialis in patria. Without the same far-reaching systematic intention shown by Engelhardt, the material presented here does seem to confirm the interpretation offered in the earlier article. With an impressive sense of the current problematic and the controversies of Aristotelian scholarship, Ralph Mclnerny (Notre Dame) seeks points of agreement between two alternative models of " Action Theory in St. Thomas Aquinas" (13-22). Practical reason is viewed both as the search for means to ends (ST, I-II, q. 1-17) and as the quasi-syllogistic mediation of principles (the rule, natural law, or precept ) to derivative conclusions and consequences (an instance, an example , or some other way of applying the general rule to particular action), seen e.g. at ST, I-II, q. 90-108. The variety of possible means and the transcendence of the final goal correspond to the merely general character of the principles, which are strictly definitive for. a concrete action only in the negative case of a prohibition. The theme common to the first contributions resurfaces here: the constitutive imperfection of earthly existence, even in its successful, virtuous form, as a basic motif of Thomas's thought in comparison to Aristotle. David E. Luscombe (Sheffield) discusses the diverse influence of Pseudo-Dionysius in "St. Thomas and Conceptions of Hierarchy in the Thirteenth Century" (261-277). The political and ecclesiological disputes of...

Medical students seen in psychiatry.

Abstract Idowu, Adeyemi I. Counseling Nigerian Students in United States Colleges and Universities. Journal of Counseling and Development, 1985, 63 (April) pp. 506–509. Nigerian students constitute the third largest foreign student population in the U.S. Although Nigerian students face many financial, academic, and sociocultural problems, they rarely seek counseling, possibly because they are unaware of counseling services and the benefits of counseling and are suspicious of the counseling process. Because Nigerian students are brought up to have a great respect for the advice of their elders, they may expect the counselor to tell them what to do and may have difficulty accepting the concept of self-help and independence. Disclosure of personal problems to a counselor may also be difficult for the family-oriented Nigerian student, and traditional notions of sex roles may limit openness. The Nigerian culture is also highly structured and authoritarian; thus a nondirective counselor may seem weak and ineffective to the Nigerian student. Counselors must also be aware of differences in both verbal and nonverbal communication patterns between the Nigerian and American cultures. An effective counseling intervention with Nigerian students will involve emphasis on group processes; a structured, directive approach; allowance for consultation with the student's family or sponsors; and constant awareness of the cross-cultural situation. (13 ref)—Department of Guidance and Counseling, University of Ilorin, Nigeria. Cited in Higher Education Abstracts. Jensen, I. K. K. & Jensen, J. V. Cross Cultural Encounters: The Newly Arrived Asian Student. College Student Journal, 1983, 17 (Winter) pp. 371–377. Because of the increasing number of Asian students on U.S. campuses, a number of intercultural considerations related specifically to campus life and to general social interaction should be appreciated. Asian students may need help in filling out forms, choosing elective courses, and following registration procedures. Many Asians are accustomed to optional class attendance, a leisurely concept of starting times and deadlines, limited class participation, and classrooms segregated by sex. Language problems may cause difficulty in notetaking, completing multiple-choice and essay examinations, and communicating with professors. Misunderstanding may occur in general social situations because of the American practice of using first names and nicknames, idiomatic expressions, and gestures and facial expressions that hold different meanings. Americans also tend to plan ahead and to be obsessed with immediate problem-solving to a greater degree than Asians. Many Asians have a strong desire for harmony, are group-centered, are accustomed to a third-party to facilitate interaction, have a deep respect for age, and have a strong sense of neighborly sharing, all of which may cause confusion or misunderstanding in a new setting. Different eating and cooking habits as well as personal habits must also be taken into account.—Director, East and Southeast Asian Studies Program, Augsburg College. Cited in Higher Education Abstracts.

Pioneer Leaders in Plant Pathology: E. C. Stakman

'Twas the summer of '49; 19', that is. I had finished my first, and what would prove to be my last, year as a high school varsity coach in a small town in western Minnesota. I had accepted the coaching position without having finished my Bachelors degree, and thus enrolled in the summer session at Augsburg College in Minneapolis for what would be the first of the two tenDS I needed to complete my degree. For reasons beyond my recall, I registered for a course in the taxonomy of flowering plants taught by Professor Nash, as fine a man as I will ever meet. The class was quite small, and consequently Professor Nash and I became good friends. One day he acknowledged that in his opinion I should give some thought to graduate school and the pursuit of an advanced degree. The suggestion startled me because I had fully intended to spend my life as an athletic coach, even though the hours and the pay were equally miserable. A few days later he again discussed the subject of graduate school and introduced me to the name of Dr. E. C. Professor Nash had never met Dr. Stakman but he had heard of him and knew him to be a world-renowned plant pathologist. His suggestion that I contact him was incredible to me; I had never been on a farm in my entire life, I had no idea what plant pathology was. I wasn't even certain that I could spell it. Again for reasons beyond my recall, but probably out of near insanity, I actually did cross the river to the St. Paul campus of the University of Minnesota and locate the Department of Plant Pathology. The first office I came to was that of Dr. J. J. Christensen, or so the name plate said. I knocked on the door and a gentleman beckoned me in. I said, Excuse me, sir, but I am looking for Dr. E. C. Stakman. He inquired as to why I wished to see him and I replied that I wanted to talk to him about the possibility of graduate study in plant pathology. At his request I summarized my background, indicating that I was a major in physical education and had

A Requiem For Religious Education?

DialogVolume 18, Issue 4 p. 16-23 Article A Requiem For Religious Education? Myles Stenshoel, Myles Stenshoel Augsburg College, MinneapolisSearch for more papers by this author Myles Stenshoel, Myles Stenshoel Augsburg College, MinneapolisSearch for more papers by this author First published: 01 December 1979 https://doi.org/10.1111/j.1540-6385.1979.tb00912.x AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Volume18, Issue4Winter 1979Pages 16-23 RelatedInformation

La pédagogie de la crainte dans l’histoire du salut selon Thomas d’Aquin (Collection “Recherches,” vol. 15) by André Guindon, O. M. I.

670 BOOK REVIEWS in world W is subsequent to his disappearance from world V-presupposes the correlative spatial relation of W to V. For many, the speculative nature of Hick's discussion of pareschatologies will prove disconcerting, particularly when the possibilities seem so numerous and incapable of definitive determination. Other readers will find the book intriguing, a well-documented resource for the exploration of the many facets of the problem which Hick has considered. Though one need not accept Hick's own view of the- afterlife, the book lays out the issues clearly enough to provide a reasonable point from which to proceed in other directions. BRUCE R. REICHENBACH Augsburg College Minneapolis, Minnesota La pedagogie de la crainte dans l'histoire du salut selon Thomas d'Aquin (Collection "Recherches," vol. 15). By ANDRE GUINDON, 0. M. I. Paris/Tournai: Desclee - Montreal: Bellarmin, 1975. Pp. 4~4. Broche. In this excellent study, Andre Guindon has undertaken to examine the theme of the contrast between Old and New Law, as lex timoris and lex amoris, throughout St. Thomas's works. The (Old) Law having been described by Paul as " our pedagogue," we thus have to do with how the " Law of Fear " exercises its pedagory in the history of the race and of the individual. But in making this chronological exploration of St. Thomas's writings, the author presents us with a rathm- thorough investigation of the notions of fear developed by St. Thomas, showing how these kinds of fear are woven into the fabric of man's journey towards God. Guindon displays considerable knowledge of the writings of St. Thomas, and a most salutary respect for St. Thomas's own interests, plans, methods, and vocabulary. He also shows clearly the social nature of scholarship, making ample and careful use of others' work, and skillfully criticizing their work. Moreover, he expresses himself with clarity. The result is a book which is an extremely useful source of information, and also to anyone who takes the time to ponder it a most suggestive and stimulating aid to reading St. Thomas. It should in tum give rise to much further study. (It is a pity there are no indices.) But the book has faults. The ones which I regard as most serious have to do with the notions of fear and reverence. In part I, St. Thomas is set apart from his fellow-theologians as the one who has taken his stand with evil as the object of fear. He is shown as using the varieties of evil, malum poenae and malum culpae, to explain the varieties of fear as they pertain BOOK REVIEWS 671 to the moral life (pp. 47-51). Now, in ST 2-U9.l and 2 (cf. Guindon, pp. 244-245), St. Thomas, somewhat later in his life, presents these same doctrines, ending the second article with the statement: "As to whether malum culpae can be feared, that was discussed above, when the passion of fear was treated." This is a reference to ST 1-2.42.8, and anyone reading it will find he has much to ponder as to whether or not malum culpae can really be an object of fear. This, I submit, is a central problem for the Thomistic discussion of fear. Yet we catch only a hint of this problem from Guindon, and only in the most indirect way (cf. pp. 859-860). Also, while Guindon stresses the importance of reverence as that act of the Gift of the Spirit called " fear " which remains even in patria, and as the operation of the gift of fear exercised even by Jesus, consideTed as the one who is without sin (p. 246) , it does not seem to me that he provides an adequate discussion of the texts. ST 2-2.19.11 takes its stand on the object of fear being malum possibile. Fear can remain in patria only to the extent that malum possibile remains. The evil described as "not to submit to God " will remain in patria " as possible for nature, impossible for blessedness," in contrast to the situation in via where it is " altogether possible." St. Thomas is describing two modes of the possible; only...

MEETING THE PSYCHOSOCIAL NEEDS OF THE OLDER PERSON—published by the program on aging of Augsburg College and St. Mary's Junior College, Minneapolis; 1977, 194 pages. Available from the Augsburg College Program on Aging, Minneapolis, Minnesota 55454, for $2.50 paperbound

<b>MEETING THE PSYCHOSOCIAL NEEDS OF THE OLDER PERSON</b>—published by the program on aging of Augsburg College and St. Mary's Junior College, Minneapolis; 1977, 194 pages. Available from the Augsburg College Program on Aging, Minneapolis, Minnesota 55454, for $2.50 paperbound

ON CANDIDATE GENE MCCARTHY

DialogVolume 15, Issue 3 p. 308-308 Views and Counterviews ON CANDIDATE GENE MCCARTHY Philip A. Quanbeck, Philip A. Quanbeck Augsburg College, Minneapolis, Minn.Search for more papers by this author Philip A. Quanbeck, Philip A. Quanbeck Augsburg College, Minneapolis, Minn.Search for more papers by this author First published: 01 September 1976 https://doi.org/10.1111/j.1540-6385.1976.tb00721.x AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat No abstract is available for this article. Volume15, Issue3Autum 1976Pages 308-308 RelatedInformation

God and Creatures: The Quodlibetal Questions by John Duns Scotus

49.2 BOOK REVIEWS tinge:tit (~eceJJsary), being, i. e. a being which. if it exists, c1m:Q,Ot not exist. Thougp tihe book get).erally is replete with developed arguments,, the section where Shepherd undertakes to develop the char&eteristics of the CEB is much too brief and sketchy, and at. times characterized by bad arguments . A case in poi11t is his foray into the theelogy of God'!! timelessness . The argument which he gives for God's tempora1ity is simply that creativity is "correlative with temporality." {p. ll!t) But the form of the :;irgument USl'ld here is precisely aµ inference which he la~ls illicit on the following page. That is, he argues from the fact that humaµ creativity is correlative with temporality to the conclusion that divine creativity is such. But what i11dependent grounds are there for applying to Ged concepts associated with the human model?: No careful decision procedure is provided to allow us to decide which concepts are applicable a.nd which are not. These objections aside, there is much to be said for the book. It again shows tha.t the argument from contingency can be developed as a pla:usible support for theism. Further, though his attempt to connect the CEB with Chrisianity is simplistic and dogmatic, he has, I believe, shown that a CEB (or better, a necessary being) is a religiously relevant concept. Augsburg College Minnea,polis, Minnesota B~UCE. R. REICHENBACH God and Creatures: The Quodlibetal Questions. By Jom~: DuNs ScoTUs. Translated with an introduction, Notes and Glossary by Felix Alluntis, O.F. M., and Allan B. Wolter, 0. F. M. Princeton University Press, 1975. Pp. 582. $!M.OO. The story of the influence of Duns Scotus remains to be written. In the English speaking world, there is the intriguing matter of his direct and indirect appearances around the turn of the century: Harris's twovolume work, for e:i.ample, and even in James Joyce and Gerard Manley Hopkins. Perhaps Charles Peirce's eccentricity has distracted us from asking why Scotus was there to be read at all. Since the philosophy (and theology) departments of Catholic colleges gener1J,lly have tended away from scholastic manuals, there is probably not interest enough at present to trace the extensive Scotist influence in the development of neo-scholasticism . And although there is now a ferment of sorts in Medieval Studies at secular universities, Scotus seems less worked on than Aquinas and Ockham or even Anselm and Abailard. Of course, Scot:us is. a difficult thinker-and writer!-and it is not as if he were being conipletely ignered. B00K REVIEWS 498 But the research effort does not seem to match the extent of his influelilce in medieval and modern thought. So it is not only against the background of limited skills in Latin today that one welcomes the appearance of Scotus-texts translated into English. I thought potential translators had been put off by the fact that the critical edition of Scotus's works is still incomplete. But Frs. Wolter and Alluntis have shown that the piroblems are not insurmountable. It was no easy task, of course; for the Spanish edition, which is the ancestor of the present volume, Alluntis had preduced an almost entirely new text. The cheice of the Quodlibeta On God. and CreaturetJ is an apt one. In this. single, mature and wide-ranging text, we find succinct displays of major themes in Scotus. In the present book, helpful footnotes direct the reader to relevant passages in the other works of Scotus, so that, althm1gh it was not s.o intended by the editors (or Scotus), anyene relatively familiar with Scotus could-were it not for the price!-use the book to lead beginning students in philosophy and theology into Scotus's system. It is clearly suitable for advanced courses that follow Up some specific topic. And, with a minimal sophistication in scholastic philosophy, one could use it and its references to educate oneself in Scotus. The theological content of most of the questions is obvious: the Trinity of Peirsons, the Human Nature of Christ, the Eucharist and so on. There is even a touch of " casuistry " in a...

WHAT IS THE CHURCH TO MAKE OF PSYCHOLOGY?

DialogVolume 13, Issue 1 p. 97-103 Article WHAT IS THE CHURCH TO MAKE OF PSYCHOLOGY? John E. Benson, John E. Benson Associate Professor of Religion, Augsburg College, Minneapolis, Minnesota.Search for more papers by this author John E. Benson, John E. Benson Associate Professor of Religion, Augsburg College, Minneapolis, Minnesota.Search for more papers by this author First published: 01 March 1974 https://doi.org/10.1111/j.1540-6385.1974.tb00616.x AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Volume13, Issue1Spring 1974Pages 97-103 RelatedInformation

National Study of Student Personnel Manpower Planning—1972

Click to increase image sizeClick to decrease image size Additional informationNotes on contributorsMichael R. FerrariMictael R. Ferrari is acting provost and coordinator of pltmning and budgeting, Bowling Green State University.Members of the Division were: Michael R. Ferrari (Project Director), Bowling Green State University; Marie Prahl, Genesee Community College; Martin Meade, Ottawa University; Bruce Gildseth, Augsburg College; Harold Grant, Auburn University; Arthuf Sandeen (Director), Iowa State University.

Theodore C. Blegen

by CARLTON C. QUALEY i Theodore C. Biegen To torical the good Association, fortune of Theodore the Norwegian- C. Biegen American served His- as torical Association, Theodore C. Biegen served as managing editor for its publications until his resignation in 1960. During the thirty-five years that he held this post, fortyone volumes were issued. The credit roster of the association lists many names, but Dean Blegen's will, by common consent , head it, for he set the standards of selection and of editorial work. That these publications rank high in the field of immigration history is a matter of general agreement among scholars. In the writings put out by some immigrantAmerican historical societies, the variance in quality is apparent . Much of their product is colored by attempts to demonstrate the pre-eminence of special national stocks in American history. Anyone who is aware of the pressure groups that exist within the Norwegian element in America will recognize the significance of Dean Blegen's achievement. His independence from control by sectarian and filio-pietistic elements among the Norwegian Americans, his diplomatic ability , which carried the day in many a difference of opinion, and his devotion to high standards of historical scholarship enabled him to create for the Norwegian-American Historical Association a remarkable reputation as a learned society. To those who discount background as an important factor 3 Carlton C. Qualey in conditioning character, I would direct attention to the Biegen family of Augsburg College, Minneapolis, and of Saga Hill, Lake Minnetonka. The affection and intellectual discipline that characterized the home of a classical scholar were supplemented during vacations in that remarkable extension of the Augsburg faculty community at Lake Minnetonka, called Saga Hill. Theodore Biegen has himself described this summer colony in a charming article in Minnesota History.1 The intellectual competition afforded by a father who was a professor, by a mother who had been a successful businesswoman before her marriage in a day when such a career was unusual, by two sisters and three brothers (one of whom is an eminent classical archaeologist), and by faculty neighbors and their children must have contributed to "bending the twig" toward a scholarly career. To this gifted family environment was added a rugged physical inheritance. Dean Biegen 's undergraduate studies at Augsburg College and at the University of Minnesota were followed by graduate work at Minnesota that led to a doctorate in history. He did high-school teaching at Fergus Falls, Minnesota, and at Milwaukee, Wisconsin, then served an apprenticeship under Solon J. Buck at the Minnesota Historical Society in the arts of editing and meticulous research. He succeeded to the position of superintendent of the historical society and taught at Hamline and Minnesota universities, eventually becoming a full professor at the latter. A Guggenheim fellowship year in Norway, 1928-29, proved stimulating and productive. Dean Blegen's career reached one of its peaks in his election to the presidency of the Mississippi Valley Historical Association in 1943. From 1940 to 1960 he served as dean of the graduate school in the University of Minnesota. 1 Parts of the first paragraphs of this essay are adapted from my article on Biegen in Norwegian- American Historical Association, News Letter , no. 9, p. 3 (May, 1960). Blegen's study, "The Saga of Saga Hill," in Minnesota History , 29:289-299 (December, 1948), was subsequently expanded to a mimeographed volume, Minnetonka Family: The Saga of Saga Hill (Minneapolis, 1952). 4 THEODORE C. BLEGEN Clara Woodward Biegen, a woman in her own way as able as her husband, has accompanied him in all his efforts during his adult years, bearing two handsome children, Theodore and Margaret. Those who know the Biegens realize full well how significant she has been in her husband's career. It has been a fortunate partnership. Although Theodore Biegens deanship increasingly took up his time after 1940, he continued as an active and productive historian, notably in his direction of the publication program of the Norwegian-American Historical Association, in important service on the executive council of the Minnesota Historical Society, in consultative functions for other state historical organizations, and, during World War II, in editing the GI Roundtable Pamphlets...