LSM, LSAA, Campus Min Gallery

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Lisa Rude's excellent writing on the 50th Anniversary of Lutheran Campus Ministry  appeared in pulic in two forms, a publication of the Alberta Synod and the Canada Lutheran.

Beginning on p. 5 of the Alberta Synod publications see the whole article with photos of the Campus Centres. Click here: Lisa Rude 2006 Article

This is the  a shorter version of the above Campus Ministry article first appeared in the April/May 2006 Canada Lutheran (pages 36-38) and is printed here with their permission. 

 Imagine a congregation where the average member stays for only 4 or 5 years. People don’t actually transfer their membership, but they embrace the congregation as family. Many leave town for 3 or 4 months every summer. This is the congregation of a campus pastor  Campus Ministry is a vital ministry in our Evangelical Lutheran Church in Canada (ELCIC). Some may say “vital” is a strong word when there are so many worthwhile ministries in the ELCIC. However, I believe that campus ministry is the one way we can reach out to the future leaders of our society and teach them to know, love and follow Jesus Christ. Campus Ministry reaches out to people at one of the most significant times in their lives. As students leave the  protective umbrella of those who raised them, they are learning who they are as individuals in the adult world. They are determining what their place will be in society. Many students are defining their own spiritual views. Some will have grown up in a supportive Christian family and be deciding whether their parents’ church is for them or not. Some will be rejecting what their parents taught them and be searching for their own view of the spiritual world. Some will have no church background at all and be searching for some kind of meaning in life. They all have their own stories. However, the key is that many students are searching for their place in the adult world. Campus Ministry provides a vital artery between postsecondary students and the church. This year, Lutheran Campus Ministry in Canada is celebrating its fiftieth anniversary. This anniversary is celebrated with both joyful thanksgiving and prayerful concern. 

First and foremost, there is much to celebrate. Lutheran Campus Ministry in Canada formally began at the University of Alberta in Edmonton. Pastor Don Voigts was called as Canada’s first full-time Protestant University Campus Chaplain in 1956. Pastor Voigts had a vision and energy that was instrumental to the success of campus ministry. His pioneering spirit is evident in his decision to privately purchase a house near the University of Alberta campus to serve as a Lutheran student centre and a residence for the campus chaplain. He was able to convince many people of the importance of Campus Ministry. To quote Campus Chaplain C. Robert Pearson from his September 1985 article in the Western Canada Lutheran, 

 “Voigts contented that at the university level we were dealing with 2% of the population, but that 2% constituted the cutting edge, the leadership of the nation. Government leaders, educators, business heads, and other decisionmakers needed to be confronted with the claims of the Gospel. He held that the church could only neglect that responsibility at its peril.” Through Campus Ministry student centres, Pastor Voigts wanted to create a “home away from home” for university students. That idea has spread across the country over the years. In 1957, the Rev. John Vedell became chaplain at the University of Western Ontario. Shortly after that, a student centre was purchased. Today, there are Lutheran student centres in Victoria, Vancouver, Edmonton, Calgary, Saskatoon, London, and Waterloo. Lutheran campus ministry is currently funded at U of Victoria, U of British Colombia, U of Northern British Colombia, U of Alberta, U of Alberta Augustana Campus, U of Calgary & SAIT, U of Lethbridge & Lethbridge Community College, Portage College, University of Saskatchewan, Luther College, U of Winnipeg, U of Manitoba, Lakehead U, U of Western, Wilfred Laurier U & U of Waterloo, U of Toronto, and Dalhousie U. In previous years, Lutherans also funded campus ministry at Concordia U. 

 In order to truly understand how Campus Ministry and our Campus Chaplains impact the lives of the students they serve, one must look at the personal stories. Here, I share my own story of how Campus Ministry touched my life as a student and continues to be a part of my life today.  However, be aware that this is only one story, my story, and there are many other stories out there. 

 I grew up in a Christian home with loving, supportive parents. When I arrived at the University of Guelph, I arrived with pretty much the belief system of my parents. As I began my university education, I started to wonder what I really believed. Did I really want to be a part of the Lutheran church within which I grew up? There were other denominations that attracted me as well. In years 3 and 4, my housemates included a Baptist, a Pentecostal, a United worshipping in the Presbyterian church, and an agnostic. We took turns worshipping at each others churches on occasion and learned more about each others beliefs. My faith grew through my interdenominational friends. Sometimes we found ourselves in agreement and at other times, our discussions seemed to confirm and strengthen our differences of opinion. Regardless, we lived, studied and grew in our faith together, as a household community. I am thankful for those relationships, as I believe my faith has grown for the better because of them. 

 In my days at the University of Guelph, I also connected with a very small Lutheran group on campus, the Lutheran Student Movement (LSM). This was a local chapter of the national student run group. Unfortunately, there was no Lutheran chaplain on campus. However, a small group of us met with Rev. Jon Fogelman and volunteers from his congregation, St. John’s. They had a heart for campus ministry and for the students who crossed their paths. I found support and friendship with them. The worship space at St. John’s spoke to my heart and soul on many occasions. I learned so much there and appreciated what they offered. 

However, I never realized what I was missing at Guelph until I went to the University of Western Ontario and lived at Luther House on Richmond Road, across from the University gates. Being a part of a Lutheran student house community further solidified my commitment to the Lutheran church. At Western, there was a campus chaplain, Rev. Annette Smith. Having a chaplain meant there were more organized activities and many more opportunities for discussion and growth. We had weekly suppers, worship  discussion evenings and social events. I firmly believe that the more you put into Campus Ministry, the more you get out of it. Having a campus chaplain allowed for more students to grow in their faith through their relationship with Campus Ministry and the ELCIC. Many more students connected with the ELCIC at Western than at the U of Guelph, where there was no campus chaplain. In addition, having a Lutheran student house where we all lived together allowed for a closer connection between all of us. We lived, studied, worked, worshiped, prayed, and played together as a Lutheran community. Rev. Annette was our pastor. Luther House was a hive of activity that became a central place in the lives of many students. 

Looking back, I realize that many of the university friends with whom I am still in contact are my Lutheran Campus Ministry friends. The vast majority of those friends are still very active members of the ELCIC. My husband, a U of Alberta graduate, and I met through the Lutheran Student Movement in Canada in our final years of university. We both served on the National Co-ordinating Committee. Most of our wedding party were Lutheran Campus Ministry friends. Rev. Richard Reimer, chaplain at U of Alberta, led us in our marriage preparation. Another campus chaplain, Rev. Robert Shantz, married us. Several of my campus ministry friends went on to become pastors in the ELCIC. Lutheran Campus Ministry impacted our lives and today my university friends and I are active members in congregations all over Canada. Lutheran Campus Ministry is an effective way to grow the faith of students and create life-long members of the ELCIC. 

Now, 11 years after graduating from university, I find myself again impacted by Lutheran Campus Ministry. I am a member of Faith Lutheran Church, Calgary. Our congregation owns two houses next to our church that we rented for many years. The rent from the houses was helping our congregation to make our ends meet financially. Knowing the great impact a student centre could have on our local campus ministry, my husband and I suggested our congregation use the houses to minister to the students in our community. The members of Faith Lutheran caught that vision and, despite the financial loss to the congregation, embarked on a journey to serve our local students. In association with Lutheran Campus Ministry – Calgary and Pastor Klaus Ohlhoff, we are completing our 4th year of running Faith Lutheran Student House (FLSH). The members of Faith Lutheran have impacted the way campus ministry runs at the U of Calgary through their willingness to follow a vision. I am now one of six people serving on the Faith Lutheran Student House operating committee. It seems that once Lutheran Campus Ministry touches your life, it gets into your blood and you can’t help but support it with praise and thanksgiving to God! 

That pioneering spirit of Don Voigts back in 1956 is still apparent in campus ministry today. Faith Lutheran Student House is one example of that. Another is found at Portage College in Lac La Biche. For many years, the members of Lord of Glory Lutheran Church saw the need for campus ministry in their community. When they called their current pastor, Rev. Mac de Waal and his wife, Diaconal Minister Lila de Waal, they wanted them to explore providing chaplaincy to the campus. To quote Rev. Mac from an article in the September 2005 issue of Canada Lutheran, “It only took a year-and-a-half for the doors of opportunity to open and there we were on campus one day a week, with office space and even some of our operating costs covered by the  college.” The vision of the members of that congregation led to the baptism of 5 people in the local swimming pool. This non-Christian college campus arranged to send 21 staff and students on a ten-day Christian mission trip to Mexico in 2005. They wanted to teach their community something about global citizenship. Rev. Mac was asked to go with the group. Another trip is planned for this year. God is working through campus ministry at Portage College and it is exciting! 

Despite the many successes and verbal support for campus ministry, it seems that it always comes down to dollars and cents. With shrinking budgets, many of our synods have cut back their funding for campus ministry over the years. Chaplains have been cut from full-time to parttime. Some campuses that previously had chaplains, no longer have them. There are so many important and worthwhile ministries in our synods and the larger ELCIC. Yet, there are only so many dollars. I was recently reminded of the many resources we have in the ELCIC. Imagine if we all pooled the resources available to us. What if we all tithed a certain percentage of our income? This is a controversial topic for many, but if we all gave even a small percentage of what God has given to us, we would not be in the position of deciding between the many ministries of this church. We are the wealthy in this world. We need to re-evaluate the stewardship of our financial resources. If we could do that, we wouldn’t be in the position of cutting vital programs. We’d have enough money for those and many more. 

Given the current financial climate, are we making a mistake by reducing our funding to campus ministry? I think so. In preparing for this article, I was in contact with various Lutheran campus chaplains in Canada. In one email, I asked them why they felt campus ministry is so important. Below is the response I received from Rev. Renita Falkenstern at the University of Saskatchewan in Saskatoon. 

“Ask any convention of Lutherans today to stand up if they had a connection to Lutheran Campus Ministry and half of them will stand. Campus Ministry is a training ground for leaders in the church, both clergy and lay. It is also a training ground for leaders in society--teachers, pharmacists, computer scientists, lawyers, and farmers. People in their 20s are asking themselves who they are, questions of meaning, identity, and faith. The church needs to be there to accompany them and to help them integrate their faith with their own questions. Campus ministry is a way for the larger ELCIC to be intentional about ministry to the university. It is not enough to hope that students will come to our churches. We must go to them, incarnate the good news in their midst, or  we'll lose them. In addition, young adults are tired of people doing things for them. They want to explore and do things for themselves. They need opportunities to share their gifts as leaders with a forgiving community -- from organizing and leading worship to leading bible studies to drama, to volunteering in the community, to cooking supper. Young adults facing the challenges of university life, especially those away from home, are in need of a welcoming and supportive community that accepts them for who they are. The university is often a faceless and grace-less place. The Lutheran Campus Centre is a "home away from home," and through Christ's spirit of welcome and hospitality, it is a place for grace.” 

 Happy 50th Anniversary Lutheran Campus Ministry! On behalf of the many students and staff whose lives have been enriched and transformed through your ministry, I give my praise and thanksgiving to God. If you are interested in supporting Lutheran Campus Ministry, contact the synod office or your local campus ministry. Local campus ministry contact information can be found on the web.  

By Lisa Rude (Faith Lutheran, Calgary) 

1. This essay is a revision of a paper originally prepared for a joint consultation between the LSMC, the Student Christian Movement and Yanik (a student group in Quebec) held in Montreal in February, 1977. Written shortly after the death of Donald H. Voigts, former executive secretary of the Divisions of Educational Service and Campus Foundation Activity of the Lutheran Council in Canada, it was compiled with a view to beginning a process of reflection upon the historical development of the LSMC and of campus ministry in Canada.   

Recommended Citation Kuhn, Kenneth C. (1979) "The Lutheran Student Movement in Canada: a brief history and analysis," Consensus: Vol. 5 : Iss. 2 , Article 3. 

The Lutheran Student Movement in Canada (LSMC) is a national association of students attending universities and colleges across the country. It has local chapters in about fifteen locations, three regional organizations, and a national executive. The life of the LSMC revolves around its annual study conference held over the Labour Day weekend. Randy Smith, a student at the Lutheran Theological Seminary, Saskatoon, is the current chairman.

HISTORY

Although the roots of the LSMC and its predecessors can be traced back for at least forty years, to date no history of the movement has been compiled. This brief descrip­tion is only a bare outline, drawing upon limited sources. Sources from Eastern Canada were not available as this summary was written.

Early Beginnings. Minutes of a 1952 conference of the Maple Leaf Region of the   

Lutheran Student Association of America (LSAA) indicate it as the thirteenth annual gathering of that group. Thus an identifiable inter-campus Lutheran university group existed as early as 1939, likely pre-dating that time in some locations. The representa­tives attending the 1952 convention came from the University of Alberta, Edmonton; Camrose Lutheran College; the Canadian Lutheran Bible Institute, Camrose; the University of Saskatchewan, Saskatoon; the Lutheran Collegiate Bible Institute, Out­ look; and Luther College, Regina.

The Maple Leaf Region comprised the Western Canadian unit of the LSAA, the la tter including both Canadian and American students. The emphasis in this early period appeared to have been Bible study, evangelism and mission. Publications in the post-war period indicate concern about correlating faith with academic studies, training students for effective witness and leadership in congregations, and relating to high-school-aged Luther Leagues. Relationships with other Christian student groups appeared to be intermittent and cautious at the local and regional levels, though there were ecumenical links at the international level.

The LSAA was closely related to the predecessor church bodies of the American Lutheran Church and the Lutheran Church in America through a Division of Student Service of the National Lutheran Council. It had a membership in the World Student Christian Federation as early as 1952. The involvement of Canadian students in the LSAA came to its height in 1955 when the annual "Ashram" of the LSAA was held in Banff National Park.

Autonomy. Beginning in the middle 50's Lutheran students in Canada sought to form an indigenous Canadian organization, structurally independent of the American body. The motivations to organize a Canadian student group included the desire for a more inclusive fellowship including students of the Missouri Synod, and feelings of nationalism to more adequately reflect the Canadian situation in the church and in the student movement. The initiative to form an indigenous Canadian student group from the Maple Leaf Region in the west, which eventually won concurrence from the Eastern Canada Region. A series of consultations through joint committees of the two LSAA regions in Canada was conducted from 1956 to 1960. The formulations of the National Committee on Inter-regional Relations, and the National Committee on Autonomy came to their fruition in 1961. In that year the constituting convention of the Lutheran Student Movement in Canada (LSMC) was held September 8-11 at Waterloo Lutheran University. Donald Storch, a student from Edmonton, was the first president. At that time there were fifteen local chapters of the LSMC, including those at the Alberta and Saskatchewan schools already mentioned. Also included in the fifteen were chapters at the Universities of British Columbia, Calgary, Manitoba, McGill, McMaster, Queens, Western Ontario, and Waterloo Lutheran.

The constitution included in its statement of purpose: (LSMC Constitution ond Bylows, 1961.)

Within the context of the Lutheran faith and teachings, the purpose and aims of the LSMC shall be on a chapter level to confront students with the person of Jesus Christ as Lord and Saviour, seeking to have them commit their lives to Him and seeking to make them aware of their responsibility as willing servants of Christ by striving:

• A. to make the student aware of the relevance of the Gospel in the academic community,
• B. to help the student deepen his faith in Jesus Christ through Bible study and other study,
• C. to challenge the student to bear witness to his Christian faith,
• D. to encourage Lutheran student fellowship, and
• E. to encourage the regular participation of each student in the program of a local Lutheran congregation of his choice.

The structure of the new movement included chapters on the local campus level, an annual Senate with delegates from each chapter, an elected Cabinet, and three Regions in western (Alberta -  B.C.), central (Manitoba -  Saskatchewan), and eastern (Ontario, Quebec, Maritimes) Canada. The LSMC also included provisions for Diaspora members, i.e., individual members not associated with a local chapter.

From 1960 to 1970 the LSMC had annual conferences and Senate meetings, published national publications, provided a number of international scholarships to foreign students, promoted local and regional activities, stimulated and worked toward inter­

.Lutheran unity, sponsored an international cross-Canada speaker series, had a number of summer work projects, sponsored a Latin America project involving summer language study in Mexico, and, in 1970, organized the "Brazil '70  Project", a study tour in South America and participation in the fifth assembly of the Lutheran World Federation.

It was also during this period that the Lutheran churches intensified involvement in university ministry through the Canadian Lutheran Council. In 1956 the Rev. Donald

H. Voigts was appointed the first full-time chaplain at the University of Alberta, and for Western Canada. The Rev. John Vedell became chaplain at the University o{ Western Ontario in 1957, and also had responsibility for campus ministry in Eastern Canada. In 1960 Pastor Voigts became Executive Secretary of the Division of Student Services of the then Canadian Lutheran Council. By the late 60's full-time chaplains were at work in Vancouver, Edmonton, Calgary, Saskatoon, Winnipeg, Toronto, Hamilton, London, Waterloo and Montreal, with active ministries in Regina and the Maritimes. The growth of the LSMC in the 60's corresponded to the growing support of the churches to university ministries. The growth of campus ministry also gave some new directions to student activity. Local groups came to be closely associated with "student centres", i.e., chaplains' residences or other facilities for student gathering, and student activity included worship and increased concern with social issues. Although the Lutheran Student Movement continued to see itself as autonomous from the Lutheran Church, the movement and campus ministry were closely related.

Crisis and Decline. A combination of (actors contributed to a decline in the effectiveness of the LSMC in the late 60's and early 70's. The movement became over­ burdened with its own internal structure - perhaps overextending itself and becoming bogged down in organizational rigidity. The growing interest in social action of the sixties, combined with a distrust and antagonism toward institutions in general resulted in impatience with the organizational structures and procedures· of the LSMC itself. The constitution  was suspended,  and a less structured organization emerged  -  the election of a co-ordinating committee with a general secretarv. The movement be­ came almost exclusively involved with social action concerns: Latin America, poverty, university reform. Thus it became more detached from its biblical and theological roots, influenced to some extent by the emergence of the "secular" theology of the 6 0's as epitomized in Dietrich Bonhoeffer and Harvey Cox.

The anarchism of the movement during this period resulted in poorly organized and poo rly attended national conferences in 1971 and 1972. Re-examination and restruc­turing of campus ministry by the Lutheran Council at this time also weakened the capacity of the professional staff to support the movement. Some cutback in the number of campus pastors also occurred during this period. It was a time of identity crisis , fragmentation and general decline. The LSMC seriously considered disbanding during this crisis period.

Recovery and Integration. A turnaround for the movement occurred in 1973. The Lutheran Council's Division of Educational Services provided a concerted effort to revitalize the movement. The national conference that year had a positive, exploratory theme; it was held at Banff in Western Canada, the traditionally strong area of the LS MC. The national conference in 1974 in Regina was well attended, and drew some strength from the neo-evangelical Jesus movement which was accompanied by a new confidence among Christians. The reorganized structure of the LSMC became stabil­ized with the annual election of an executive, from which was chosen a chairman, treasurer, secretary, project secretary, publication editor and conference chairman. The executive also began meeting twice yearly, contributing to more effective contin­uity and follow-through.

The recovery of the movement was not at the expense of social critical concern; this is evidenced by the national conference in 1975 in Kenora which focused on native peoples. In 1976 the national conference on Whistler Mountain in B.C. was attended by 90 students, the largest annual gathering of the LSMC in recent years. It had its focus on worship. It had strong theological input. Yet, at the same time, it gave attention to social action concerns - native peoples, international development, energy resources. The movement thereby moved into a stage of integration. The re­ building of the LSMC as a purposeful, cohesive and functioning group has continued through the 1977 and 1978 national conferences held in Quebec and Saskatchewan respectively.

As the LSMC moves into the 80's, it embodies the biblical theological and liturgical dimensions of the Christian community living in dynamic tension with the secular, social and prophetic dimensions of the Christian life-in-action. The future shape of the movement would appear to integrate these dimensions of the church's life and expression, though a reduced staff support at the LCIC level makes the student movement more dependent upon its own resources.

FEATURES

The history and life of the LSMC has been marked by a number of reoccurring features:

1. Biblical-theological. The student movement has typically included explicit biblical and theological rooting through Bible Study, theological considerations and worship at all levels of LSMC life.

1. National Independence. Canadianization of the Lutheran churches that the structure of the church might reflect its social context and thus better meet the partic­ular needs of the Canadian situation has pervaded the life of the movement, particu­larly in the 50's and 60's. The LSMC is a strongly Canadian nationalistic movement.

2. Lutheran unity. In the LSMC, Lutheran students are united in a common movement. The LSMC has repeatedly advocated the unity of the Lutheran church bodies in Canada.

3. Student movement autonomy. The LSMC views itself not as an auxiliary of the Lutheran churches, but as an independent movement. The self-direction of the movement reflects a motivation to overcome the divisions among the Lutheran church bodies in Canada.

4. Christian social responsibility. The LSMC has been active and outspoken on church and society issues: poverty, native peoples, multi-national corporate power, national energy policy, racism.

5. International awareness. Through foreign student scholarships in the 40's and 50's, international study projects in the 60's and 70's (Latin America, Guatemala, Dar es Salaam), and through linkages with international organizations (Lutheran World Federation and the W.S.C.F.) LSMC has featured a dimension of international consciousness-raising.

6. Liturgical renewal. In its conferences and gatherings the LSMC has embodied a spirit of renewal in the worship life of the Christian church, in recent years advocating an informal, intimate, participatory, celebrative and eucharistic expression of Christian community.

7. Publications. Contact among Lutheran students across Canada and the ex­ pression of ideas and opinions of students has been stimulated by a long list of news­ letters and other publications: Polar Star, Campus Lutheran, Backbone, Scope, Nimbus, New Life. The current publications are One, a newsletter, and Yodh, a journal of opinion.

8. Leadership preparation. The earlier life of the movement was typified by frequent workshops on leadership and organization skills. The church is punctuated by persons - both clergy and lay - who gained important leadership experience in the student movement, and whose attitudes were shaped by the LSMC.

9. Ecumenical relationships. Increasingly the LSMC has shown an openness to share information and work together with other student movements, in the interests of the larger goal of Christian unity. This has been most apparent through participation in the WSCF. Local groups sometimes have cooperative activities with the Student Christian Movement, Newman and Varsity Christian Fellowship groups. Chaplains of the various denominations frequently work together in some aspects of ministry.

ANALYSIS

Four theoretical models are suggested as perspectives to analyse the development of the Lutheran Student Movement.

Socialization model. From some perspectives. the life and development of the LSMC can be viewed as part of the church's socialization process. Socialization in  the church involves the recruitment, orienting and training of youth for mature participation in the church. This perspective would stress the continuities between the LSMC and the church organization. Certainly the effectiveness of the LSMC is frequently judged by the church on the basis of the socialization model.

LSMC is evaluated on the basis of its effectiveness in reaching out to university students with the gospel (recruitment), maintaining and reinforcing the belief system and values of the church (educating, value formation), preventing the defection of Lutheran Christians from the church during their transitional university years (conservation function) and motivating and training students for membership and leadership in congregations (equipping, training function).

The LSMC, in fact, has performed these functions of socialization for the Lutheran churches, to a greater or lesser degree, over its life span. The degree to which the socialization function has been prominent as a goal, or has been achieved successfully, remains a question to be answered by further investigation and research.

1. Segmentation of radicalism model. Sociologists Philip Hammond and Robert Mitchell studied the role of campus ministry in the life of the church and found campus ministers to be more liberal and radical, both politically and religiously, than parish ministers. (Philip E. Hammond and Robert E. Mitchell, "Segmentation  of  radicalism:  The  case  of  the Protestant campus minister ," American Journal of Sociology, 71 (September, 1965).

This led them to suggest that campus ministry functions to segment radical elements in the church. Liberal, critical and potentially disruptive persons are insulated from broader church involvement and influence in a separated structure.

This model would appear to explain some elements of the development of the LSMC. University students in general tend to be more liberal than their non-university age-mates, and members of the church-at-large. In a separate organization they are segmented and contained. New ideas can be explored and expressed by students without threatening the status quo of the parent body.

The LSMC has tended to _be more progressive than the church-at-large in matters related to both church and society: church unity, theology, liturgy, ecumenism, nationalism, minority rights, international development, equity c1nd justice. In some of these areas students have "led the way" and the church has followed. When the church has accepted some of the innovation introduced by the student wing, LSMC has functioned as a reformist movement in the church.

2. Development of organizations model. Theories of organizational development have been applied to religious groups which trace a pattern of development from spontaneous sectarianism to organized conventionalism. Ernst Troelsch, for instance, suggested a typology of religious organization tracing a development from the sect type to the church type to the ecclesia type.  (Ernst Troeltsch, The Social Teaching  of  the Christion Church Vol. II,  New  York,  Harper  and Brothers, 1931.).

In this model church organizations initially emerge with belief systems and be­haviours radically distinct from the larger culture, then modify these views over time to conform with the values of the dominant culture. A transition occurs from sect to church, from ultra-conservatism (or counter-culture radicalism) to conventionality.

Second, in the organizational developmental model, groups develop from informal organizational patterns to formal, rigid, bureaucratic structures. An organization tends. to become more formally structured and oligarchical.

Some aspects of the LSMC conform to both dimensions of the organizational development  

model. In the early LSAA period, the LSMC took shape from the pie tis m and fundamentalism typical of Lutheran expression on the prairies. Over the years it became more liberal, even radical. Equilibrating pressures returned the movement from both ultra-conservative and radical tendencies to "make peace" with both the church and the society.

Organizationally, the LSMC began as an informal group, gradually acquiring the trappings of a developed organization: constitution, formal structure, bylaws, bureaucracy, interest in the preservation of itself as an institution. The decline of the early 70's was a reaction against this rigidity of organization bringing about a modified and less-structural mode of operation. The ability of the LSMC to adapt to new con­ditions by transforming its structure has been a factor contributing to its viability.

4. Generational social movement model. The values of a given generation tend to be uniform within that generation and contrast with the dominant values of preceding and succeeding generations. Change and emergence in value orientations are expressed through social movements. The values of generational cohorts are shaped by the particular historical crises faced by that generation: depression pro­duced a valuing of hard work and industry; military threat produced militant industry and cohesion; post-war rebuilding produced desires for stability; affluence produced strains to distribute the affluence through the society to minority and poverty groups; misguided imperialism in Southeast Asia produced anti-war sentiments and pacifist values. Succeeding generations, therefore, take on distinctive sets of values as a function of societal survival, and these values are embodied in social movements.

From this perspective the development of the LSMC can be viewed not so much from the perspective of its relationship to the church, nor from its internal organization­ al dynamics, but from the effects of changing social values on emerging generations of Lutheran students. A pattern of conservatism in the 30's, stabilization in the 40's, nationalism in the 50's, radicalization in the 60's and integration in the 70's are value patterns which are descriptive of both the LSMC and the larger society.

From the generational social movement point of view, the development of the LSMC is related to the change in value systems of youth which reflect the dynamic adaptiveness of social systems to new knowledge and new behaviours which upset the equilibrium of a system. The transition from the dominance of religious values to their replacement by secular values is the broad social-cultural context in which the LSMC has developed. The issues raised by both national and international tensions have shaped the faith expression of the movement.

Each of the four models -  socialization, segmentation, institutionalization and generational value change - explain some aspects of the development of LSMC. Which model would appear to be the "best fit" requires further examination. Predic­tions regarding the effectiveness of the LSMC, or of the future directions the movement should take, are likely to be based upon the assumptions of one or more of these models.

From this brief historical description and analysis, it is apparent that Lutheran students in Canada have struggled to create a viable identity in their life together, have functioned as a focus for innovation within the church, and have been responsive to expressing the gospel within the social context of our nation. The fact that a student movement has persisted for four decades demonstrates the viability of Lutheran organizations within the Canadian situation.

The Beginnings

Kuhn LSM - 1939 – the first “LSAA” Gathering as identified by the “Thirteenth Annual Gathering” in the 1952 Minutes of the Maple Leaf Region (Western Canadian unit) of the Lutheran Student Association of America (LSAA).

Kuhn LSM – 1940s and 1950s foreign student scholarships 

LCMW -1947 Lutheran Student Association (LSA) formed at Waterloo College, as a chapter of the Ohio Valley District of the Lutheran Student Association of America (LSAA).

1950s

Kuhn LSM - 1952 convention includes Reps from University of Alberta, Edmonton; Camrose Lutheran College; the Canadian Lutheran Bible Institute, Camrose; the University of Saskatchewan, Saskatoon; the Lutheran Collegiate Bible Institute, Out­ look; and Luther College, Regina. The emphasis in this early period appeared to have been Bible study, evangelism and mission

Kuhn LSM – 1950s and 1960s LSMC is a strongly Canadian nationalistic movement

LCMW - 1953 Regional Convention meets at Waterloo College. 

LCMW - 1954 Rev. Robert Langen appointed as pastoral advisor to the LSA in Waterloo.

 Ashram at Banff, Alberta - "Corporate Spiritual Quest". 

LCMW - 1955

Photo Across: STUDENT SECRETARIES COMMISSIONED: (L TO R) Mr. James Hendrickson, intern from Luther Seminary, Saskatoon, Western Secretary (Maple Leaf Region): Rev. Robert Langen, Toronto, Eastern Secretary (Eastern Canada Region): Officiating: Rev. W. A. Mehlenbacher.

LCMW - 1955 Rev. Arnold Conrad appointed as contact pastor in Waterloo.

Kuhn LSM - 1956 the Rev. Donald H. Voigts was appointed the first full-time chaplain at the University of Alberta, and for Western Canada. 

Kuhn LSM - 1956-1960 A series of consultations through joint committees of the two LSAA regions 

Kuhn LSM - 1957 The Rev. John Vedell became chaplain at the University of Western Ontario, responsibility for campus ministry in Eastern Canada. 

LCMW - 1957 Commission established to study the change in relationship to the LSAA.

LCMW - 1958 Eastern Canada Region and Maple Leaf Region are both in favour of autonomy and separation from the LSAA.

LCMW - 1958Lutheran Campus Foundation of Ontario formed.

1960s

Kuhn LSM - 1960 Pastor Voigts became Executive Secretary of the Division of Student Services of the then Canadian Lutheran Council. From the 1960’s to 1970’s the Lutheran churches intensified involvement in university ministry through the Canadian Lutheran Council. 

LCMW - 1961 Constituting convention of the Lutheran Student Movement in Canada (LSMC) held at Waterloo Lutheran University, September 8-11.

Kuhn LSM - 1961 National Committee on Inter-regional Relations, and the National Committee on Autonomy came to their fruition  

Kuhn LSM - 1961 constituting convention of the Lutheran Student Movement in Canada (LSMC) was held September 8-11 at Waterloo Lutheran University. The structure was intense (Campus Level chapters, Senate, Cabinet, 3 Regions (Alberta -  B.C.), central (Manitoba -  Saskatchewan), and eastern (Ontario, Quebec, Maritimes) and Diaspora

Kuhn LSM - 1961 Donald Storch, a student from Edmonton, was the first president of LSMC.

LCMW - 1961 Rev. Dr. Martin Dolbeer, Lutheran chaplain at Waterloo until 1971.

Kuhn LSM - 1961 15 local chapters: Universities of Alberta, British Columbia, Calgary, Manitoba, Saskatchewan, Western Ontario as well as McGill, McMaster, Queens and Waterloo Lutheran. The others being?

Kuhn LSM - In the 60’s Lutheran Student Movement (autonomous from Lutheran Church and heavily into social action especially Latin America and poverty)  and Lutheran Campus Ministry (part of Lutheran Church) closely related but distinct.

Threinen: " Thus, by 1966 when the Canadian Lutheran Council gave way to the more inclusive Lutheran Council in Canada, the Division of Student Service could report six full-time chaplains and five seminary interns in campus work. In addition. Pastor Glen Johnson had become part-time assistant to the executive secretary in 1965, being replaced the following year by Pastor Marvin Haave who divided his time between this national responsibility with that of chaplain at the University of Manitoba." 

LCMW - 1967 Rev. Richard Urdahl, Lutheran chaplain at Waterloo Lutheran University until 1977.

Kuhn LSM – 1960s and 1970s international study projects (Latin America, Guatemala, Dar es Salaam) linkages with international organizations (Lutheran World Federation and the W.S.C.F.) 

Kuhn LSM - 1960’s to 1970 the LSMC had annual conferences and Senate meetings, published national publications, provided a number of international scholarships to foreign students, promoted local and regional activities, stimulated and worked toward inter­Lutheran unity, sponsored an international cross-Canada speaker series, had a number of summer work projects, sponsored a Latin America project involving summer language study in Mexico, and, in 1970, organized the "Brazil '70  Project", a study tour in South America and participation in the fifth assembly of the Lutheran World Federation.

1970s

Kuhn LSM - 1970 participation in the fifth assembly of the Lutheran World Federation.

Kuhn LSM - 1960’s Social Change: Anarchism, Secular Theology, Bonhoeffer, Cox

Kuhn LSM - By the late 60's full-time chaplains were at work in Vancouver, Edmonton, Calgary, Saskatoon, Winnipeg, Toronto, Hamilton, London, Waterloo and Montreal, with active ministries in Regina and the Maritimes. 

Kuhn LSM - 1971 National Conference Poorly Attended 

Kuhn LSM - 1972 National Conference Poorly Attended

Kuhn LSM  - early 1970s LSMC seriously considered disbanding during this crisis period.

Kuhn LSM - 1973 Turn around: The Lutheran Council's Division of Educational Services provided a concerted effort to revitalize the movement. The national conference that year had a positive, exploratory theme; it was held at Banff in Western Canada, the traditionally strong area of the LSMC. 

Kuhn LSM - 1974 National Conference Well Attended in Regina

LCMW - 1974 Rev. Bart Beglo called by the Eastern Canada Synod as Lutheran Campus Chaplain, Waterloo.

LCMW - 1974 Local Council of Lutheran Campus Ministry - Waterloo formed.

Kuhn LSM - 1975 National Conference emphasis on First Nations

Kuhn LSM - 1976 National Conference on Whistler Mountain in B.C. was attended by 90 students, the largest annual gathering of the LSMC in recent years. It had its focus on worship. It had strong theological input.  Yet, at the same time, it gave attention to social action concerns - native peoples, international development, energy resources. The movement thereby moved into a stage of integration.

Kuhn LSM - 1977 National Conference Quebec

Kuhn LSM - 1978 National Conference in Saskatchewan
Kuhn LSM - 1977 Montreal Joint Consultation between LSMC, Student Christian Movement and Yanik (a student group in Quebec).

1980s

LCMW - 1982 Lutheran Student House, 177 Albert Street, at the corner of Seagram Drive and Albert Street, is purchased.

LCMW - 1982Rev. Paul Bosch, chaplain at Waterloo until 1988.

LCMW - 1988 Karen Bowen, chaplain until 1989.

LCMW - 1989 Rev. Bob Gmeindl, chaplain until 1993.

1990s

LCMW - 1993 Rev.Val Hennig, chaplain until 1999.

LCMW - 1999 Rev. Jonathan Schmidt, chaplain until 2004.

LWMW - 2004-05 Rev. Loretta Jaunzarins, part-time chaplain .

LCMW - 2006-07 Karen Kuhnert, student intern in campus ministry (half-time) at UW and WLU.

LCMW - 2007 Rev. Patricia Jackson called as part-time chaplain.

LCMW - 2008-09 Joanna Miller Ditchun, an intern with Pastor Patricia Jackson.

LCMW - 2010 Janaki Bandara, peer minister.