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[Adapted from the talk I gave to the incoming Freshmen at Northwest Nazarene University August 27, 2014]
You are in the midst of the second of four major life transitions. As a sociologist, I think about things like transitions and rights of passage. I’m going to look quickly at four such transitions. Today marks the start of the second transition but I’m going to push your focus to the fourth.
Many of you had the first transition at least 13 years ago right about now. If you went to kindergarten, there was a time when your parents explained that you were about to go to this thing called “school”. School is a place where somebody else controls your time, people evaluate your achievement, and someone not your parents has authority to tell you what to do. If you went to pre-school, you got an early introduction to these lessons. If you were homeschooled, you’re jamming the first two transitions into one big change.
You just came through orientation, so I don’t need to spend a lot of time on the second transition. Still, this is a huge transition. You don’t have parents checking up on you, you get to meet folks you’ve never met before, you become responsible for your learning. There is a tremendous tension between your newfound freedom and the discipline necessary to be successful. Remember, everyone else who started with you is on a steep learning curve. If they seem to have it together, they’re just better at pretending.
The third transition is the other bookend to what you are currently going through. For most of you, in three years and nine months, you’ll put on gowns and celebrate your launch into the world beyond college. It’s not “the real world”. This is all real. But it is a matter of moving from a supportive community where you are known and people have your back to a world where you will make your own way. You’ll find a job (the first of many) and begin to sort out what real adulthood looks like (which may take another 6-8 years).
The fourth transition is one that we don’t talk a lot about because it doesn’t have the same defining markers as the others. There is no special recognition and no ceremony. You won’t put pictures on whatever social media is by then. But it is the point where you have fully grasped your sense of calling and purpose. This may not come until you are between 35 and 50. But it is the point when you’re contribution to the larger world is established. Frederick Buechner calls it “the place where your great gladness meets the world’s deepest need.”
The Christian University Journey is aimed at the fourth transition. This is the heart of Christian liberal arts education. We are concerned with not just what you can do but with who you are when doing it. We want you not just to know how to do a job but how to process what to do when the rules of the game change. We want you not just to tell people you love Jesus but to see your understanding of what it means to be a Disciple to be the plumb line that gives you stability in a changing world.
It is tempting to focus on what needs to happen to meet graduation requirements. We in Higher Education worry far too much about checklists and majors and requirements. If there’s a bad guy in my book, this is it. To blindly follow the checklists, make sure you check the right boxes, but not to take away important lessons from the experiences you have is to waste a lot of time and a bunch of money. If you focus on checking off the boxes, it means that you only need to get C grades and do minimums. If you are really committed to what college offers you and stay in communication with others, you’ll cover the checklists along the way.
Over the last decade in Christian Higher Education, we’ve had many more conversation about jobs. This is something your parents were concerned about. They certainly don’t want you to spend all this money for college and then move home to live in their basement and play video games. Actually, that image of you in the basement is highly offensive and doesn’t do justice to either you or your school. The stories of unemployed college graduates are largely overblown and based on anecdote. It may not be the career job, but people in your generation are willing to be patient while looking for the “right” position. The actual data shows that you not only will find work but that you will make over $800,000 more than someone who didn’t go to college. Some of that is because the economy has tanked for those with only a HS diploma. But it’s also because you develop valuable skills and orientations. The job canard is just like the degree one. Focus your attention on your own growth and learn how to explain that to others and jobs will follow.
Instead, take an active stance toward your learning. Let me give you a hint about laptops and cell phones. Your professors know when you are taking notes and when you aren’t. Classes have a natural rhythm and points are evenly spaced. When you are looking at your screen and clicking away out of rhythm, it’s clear that you’re on the internet. But the more general issue is to bring all of your attention to class. Seriously try to do the reading before class. Even if you didn’t get all of it, familiarize yourself. Ask yourself questions. Make mental connections to other things you’ve read. Talk to your faculty member after class. In short, invest your time in your classes and it will pay dividends. Even classes you aren’t crazy about will be the source of connections you’ll use later in other classes or papers.
When you look at your educational experience as something that’s preparing you for the long term, you take a different approach. You may not keep all of your textbooks (they are expensive, after all). But the ones that were especially meaningful should be part of your ongoing library. You’ll find yourself returning to them in future years. Think about what you learn in each of your classes that you want to hang on to. Connect the dots as if you had strands of yarn that show the significant linkages discovered along the way. If you can practice describing those linkages and what they meant to you, graduation and jobs are a natural byproduct.
You are key to the future of Christian Colleges. The world is changing and your generation is key to what’s going on. So while you are on a journey, so is the rest of Christian Higher Education. If you follow the news and check on the internet, you know that we’ve entered a Post-Christian period. No longer are we in a culture that presumes Christian guideposts as the default position.
David Kinnaman, president of the Barna Group, has said that your generation is “discontinuously different” from earlier generations. There are many sources in sociology that confirm his data. Your generation is constantly connected, keeps friends from diverse backgrounds, has grown up with values of tolerance, and is frustrated with business as usual. You have remarkably potent hypocrisy detectors.
You look for authenticity and community while struggling with your own personal identity questions. You’ve grown up in a world very different than the one I grew up in. These are hard questions for your grandparents and maybe your parents. But much less hard for you.
In spite of all the challenges of the economy, jobs, government, the church, and culture, your generation is remarkably optimistic. Far more so than earlier generations. You see the culture as improving and opportunities as expanding .
All of that gives you insights into what is going on that your Christian University needs to hear. As I’ve written before, you are the canaries in the coal mine of our culture. You represent modes of thinking that will be dominant over the next twenty years. Christian colleges need to hear from you but recognize that they will change far slower than you might want. Resist the temptation to disengage. Have honest conversations with school leaders recognizing that change can be hard for everyone. It’s critically important.
We are all part of the tapestry of God’s Kingdom. So what does it mean for all of us, students and professors alike, to be pursuing God’s leading in our lives academically, socially, and spiritually? It means that we aren’t alone. We impact each other. That’s why settling for box-checking or job-hunting is so disappointing. It’s not just you that get’s shortchanged. It’s all of us.
Think about the Toy Story movies, for example. Woody and Buzz may look like the stars, but they are all influence by each other. And that influence means that they are all responsible for what happens to each one. That’s the heart of Christian Liberal Arts education. While working on your own stuff, you are bringing others along. You are figuratively holding hands, just like at the end of Toy Story 3.
That means that God’s Kingdom is built by people being obedient to the Holy Spirit’s leading as we engage each other’s stories in order to help them become what God has implanted. Together we are working on God’s behalf, not only to pursue our own goals and dreams, but to advance his Kingdom wherever we find it.
Welcome to the first step in this exciting journey we call Christian Liberal Arts. You’re in for a wonderful ride!
This has been the summer of religious tensions. While issues within the American evangelical church and the broader society pale in comparison to what is happening in Iraq and the Middle East, the balance between perceptions of religious identity markers and shared cultural experiences has been hard to find. From closely held businesses with religious beliefs to colleges requesting exemptions from federal directives to appellate courts ruling voter approved marriage initiatives unconstitutional, it seems that we find ourselves in “all or nothing” battles. [Disclaimer: my employer was one of the colleges requesting exemptions.]
Commentators are fond of characterizing this period in the worst possible light, seeing a secular society punishing Christian organizations for their beliefs in honor of “political correctness”. As Alan Noble observed, such claims of persecution are hard to align with the facts. Furthermore, those who are on the other side of distinctions do so by caricaturing the position of the other side. The religious community presumes that government officials are anti-religious. Secularists characterize the religious as closed minded, backward, and homophobic.
Things are not that clear. It is less that the various parties are opposed to the other’s agenda and more that they are pursuing differing goods. James K. A. Smith wrote that there may be “cracks in the secular worldview”. I think he has a point. But there are also “cracks in the evangelical worldview”. In both cases, there needs to be a stance other than defensiveness and presumption of attack. Each party things they are in the right defending themselves against incursion. Colleges fear they will be forced to engage in certain practices. Secularists fear that religious groups will gain special rights to not be part of the common society.
The dynamics of a pluralistic post-Christian culture will require us to find a way to avoid such dichotomous approaches. Somehow, we have to find mechanisms for simultaneously celebrating religious identity while affirming human flourishing wherever it is found. These are not zero sum options. What we have are predictable tensions between particularized values (of, say, a college or wedding photographer or Campus Pride advocate) with generalized values (democracy, equal rights, due process, non-discrimination).
In thinking of these tensions, I remembered the first time I heard Theda Skocpol speak. It was in the late 1980s and there was a conference at Northwestern celebrating William Julius Wilson’s The Truly Disadvantaged. My wife had just read the book for a graduate class so I called the folks running the meeting to see if we could crash. Once we agreed to skip the banquet, we got to hear what turned out to be a invitation-only meeting of some really big names in the study of inequality. As part of that dialogue, Theda Skocpol, professor of government and sociology at Harvard, spoke on “targeting within universalism” (I”ll refer to it as TWU). She argued that one solid approach to social policy is to pursue economic stability for all but target particular populations where the situation was more dire. (It was fascinating to see the impact of Skocpol’s ideas play out in the policies of the Clinton Administration.) Here’s a description as the strategy was described by a Canadian health agency:
Targeting within universalism is an approach that blends aspects of universal and targeted interventions in order to close the gap between the most and least healthy, and reduce disparities along the socio-economic gradient. With this approach, public health can modify and orient interventions and services to meet the needs of the entire population while addressing the additional needs of population groups that experience marginalization.
I think we can utilize Skocpol’s TWU approach in thinking about how religious groups function within secular society. This approach posits the generalized values first and then sorts out the particularized values within that context. The two sets of values aren’t set in opposition but are more “nested” one within the other. Taking this approach requires us to drop the oppositional language about “the other” and to see ourselves as pursuing the common good. We establish the generalized/universal value and then make the particular/target adjustment within that.
Let me use a recent illustration. Back in early July, a group of evangelical leaders wrote President Obama requesting that his coming executive order on federal contractors include robust protections for religious groups. In short, there was no opposition to an executive order banning discrimination against LGBTQ employees, but the religious groups working as social service providers should be able to hire according to their faith convictions. (The President did not grant the exemption in the executive order).
One of the signatories was Gordon College president D. Michael Lindsey. To be fair, he wasn’t asking for an exemption for Gordon (in spite of piles of news coverage to the contrary). But his presence on the letter was taken to be a signal that Gordon intended to discriminate against homosexuals. While Gordon isn’t a federal contractor (even if its students receive federal aid), it was seen as violating commonly shared values. Concerns were raised that such a perception could hurt its students and employees (this expression by Jonathan Fitzgerald is particularly good). Others saw this as a natural right on an institution to protect its mission against an aggressive society (this post in The Federalist claiming that “since some powerful people don’t share those ideals they’re set to destroy Gordon College” is particularly egregious and wrong on some key points of fact).
Subsequent stories about Gordon document how the Salem courthouse will no longer rent to the College (because they have clear non-discrimination language in their charter). The regional accrediting body said it would examine Gordon’s case (but they do that anytime a school is in the news). The question remains: does Gordon reflect broader social values or is it seeking to prioritize particularized values over general ones?
If we followed TWU, a school like Gordon would begin by affirming that it is opposed to discrimination in any form. It must be very careful about statements made about the LGBTQ community and not demean it in any way. The first move is to affirm that in modern society we don’t cotton to any form of exclusion. Not on race, sex, sexual orientation, gender identification, national origin, or even religion.
It is after the universal value has been affirmed that we can talk about accommodation. Within a commitment to non-discrimination, how might a religious institution maintain its mission? One can argue that there is a particularized value in hiring Christian faculty, for example, without presuming that non-Christians are demonic. The particularized value would be stated in terms of the positive value necessary to accomplish certain goals (like creating a community that takes Christian faith seriously as a core piece of the educational process). The broader society should be open to such affirmation as a means of understanding how the school functions (which discounts all those who simply write silly comments about academic freedom).If the generalized value is being affirmed, then the particularized value can be affirmed. (And government agencies should guard against forcing the religious group into extreme positions to make their claim).
I think TWU could allow me to make a similar case to the LGBTQ community on how they could celebrate universalism and then couch their special position within that. It can also give guidance to how we resolve issues of rape culture on college campuses (“all women are safe” is the universal value).
Yesterday morning, while thinking about this post, I had breakfast with the president of Warner Pacific College (where I served from 1995 to 2006). What I heard from president Andrea Cook was exactly the TWU approach. It was an affirmation to love the community first and to pursue institutional uniqueness within that context. As she admitted, it’s hard and we don’t have good models for how to move forward. But it seemed exactly on the money as a strategy for evangelical cultural engagement. I came away more encouraged than I’ve been in months about how the evangelical church can move beyond the culture wars.
I’m reluctant to even use the concept of “collateral damage” in light of Gaza/Israel, Malaysian flight #17, and Central American minors seeking refuge in the US. Each of those cases has seen suffering by innocents as a byproduct of actions of others seeking some larger political, regional, or economic agenda. We feel so helpless precisely because there is such a vast remove between the broader political issue and the immediate suffering experienced by so many.
And yet it’s the right image. In following the various backs-and-forths since the Hobby Lobby decision was handed down three weeks ago, it’s clear that various parties are pursuing their own opportunity for advantage. But the parties never actually come in contact. Instead, they talk past each other making worst-case-scenario assumptions about intent, goals, and potential outcomes. In the midst of all this argument, real people are often lost both figuratively and literally. Reductionist arguments are made from egregious straw-man (person) examples used without context. Emotions of anger, resentment, fear, threat, are all played out in an attempt to get a particular result in favor of one side or the other.
Christian colleges and universities have seen themselves in opposition to secularizing forces of the broader society, under threat from an anti-religious public and subject to a perceived overreach by institutional entities. Those outside the Christian college orbit see groups attempting to stand in the way of progress, who desire special privilege in light of the small-d democratic social contract, and who are using religion to hide their pathologies.
These warring factions (although not monolithic and largely unnamed) shape the ways in which issues are addressed. Or more correctly, not addressed. Because the issues that are posed are largely exaggerations of serious questions that would benefit from a fruitful conversation. If the serious questions were addressed, perhaps we’d get somewhere. Instead, there’s too much posturing and positioning.
In pondering the collateral damage done by culture war battles, I found myself thinking back to the board game of Stratego. I don’t remember if I actually had a version or played a friend’s and just always wanted one, but the format stuck with me. It’s a simple version of a strategy game. Two armies set up on a board, like in Battleship. The goal is to protect your flag while gaining the other player’s flag. It’s got a clear military hierarchy: high level leaders are precious, lower level are expendable in pursuit of the cause. It has spies to identify what the other side might be doing. And it has bombs placed at strategic points (hence the name) to protect the flag, the leaders, or to misrepresent where they were.
For those who were homeschooled or are too young to know the games of my youth, here is the Wikipedia description.
Stratego is a strategy board game for two players on a 10×10 square board. Each player controls 40 pieces representing individual officers and soldiers in an army. The objective of the game is to find and capture the opponent’s Flag, or to capture so many enemy pieces that the opponent cannot make any further moves. Players cannot see the ranks of one another’s pieces, so disinformation and discovery are important facets to gameplay.
A quick review of news reports over the past three weeks shows concerns about George Fox gaining a Title IX exemption to deny a transgendered student housing in a campus apartment with friends , Gordon president Michael Lindsey creating something of a firestorm by signing a letter asking the Obama administration to retain the Bush-era exemption to a non-discrimination executive order (which wasn’t in the final order), Wheaton College gaining a temporary injunction from the Supreme Court stating that even filing the form for religious exemption to the contraception mandate, and four members of the Bryan board of trustees resigning because they can’t support the president. There have been articles written about Christian schools not deserving accreditation, about the Bowdoin College non-discrimination policy for student organizations, ongoing issues about faith and science, and an atheist prayer in the New York town council.
The Stratego game has three key elements that are appropriate for understanding our inadequate dialogues over religion and pluralism in a post-Christendom era. First, as the Wikipedia entry explains, disinformation is crucial to the game. The whole point is to hide the flag where the opponent cannot find it and misdirect the opponent’s investigation. Second, spies are expendable pieces designed to expose the positions of the opposing side (even though they are destroyed in the process).Third, the flag is usually protected by bombs. When the opposing player comes across the bomb, he is destroyed (unless he’s a miner).
In my Stratego metaphor, the flag represents the true mission of the institution. Each college has a unique role shaped by its history, its personnel decisions, and its core values. For Christian colleges, this latter piece is often deeply informed by their theological perspective (regardless of the denominational affiliations of their students and faculty). But the core mission is educational, not theological. For example, here is the Gordon College mission statement:
Gordon College strives to graduate men and women distinguished by intellectual maturity and Christian character, committed to lives of service and prepared for leadership worldwide.
By way of contrast, here’s the mission statement from the University of Michigan:
The mission of the University of Michigan is to serve the people of Michigan and the world through preeminence in creating, communicating, preserving and applying knowledge, art, and academic values, and in developing leaders and citizens who will challenge the present and enrich the future.
Since the U of M is a comprehensive research university, it has the preamble about applying knowledge. But its focus on students as leaders and citizens sounds an awful lot like Gordon’s desire for graduates who are intellectually mature, who are faithful Christians, and who will provide leadership and service. We should see each other as complimentary institutions and not sources of suspicion. So why the animosity that showed up in comments like the Conns?
I’d suggest that its because Christian colleges have focused so much of their rhetoric on the Christian character component of their mission. I fully agree that this is one of our reasons for existence but only as an integral part of the rest of the academic preparation of the university. I remember attending a regional CCCU leadership meeting a number of years ago where we were encouraged to “keep the main thing the main thing“. In other words, to make sure Jesus was at the center of what we were doing.
I certainly can’t argue with keeping Christ as our defining characteristic but that often seems to set up an unnecessary antagonism toward other schools where religious faith is not central. In my institution of Spring Arbor, we talk of how our commitment to Jesus Christ is our perspective for learning. There’s a subtle difference here between education being framed within Christian perspective and defense of specific faith positions (the distinction between education and indoctrination).
A perennial conversation in the Christian colleges where I’ve served has been around vision. What does it mean for us to produce leaders who are faithful Christians committed to service? Why would we do A and not B? How does that relate to our academic program, our student life philosophy, or our pedagogy?
When we hide our flag out of fear of what others will think, or because we’ve held to past traditions and don’t want to start down slippery slopes, we take away our strongest point and we open ourselves up to critique from outside. One of the pieces of collateral damage from Gordon getting caught up in the controversy over the Executive Order letter is that it allowed critics to denounce Gordon College as something that Gordon College has never been: an arch-conservative institution feeding bigotry and backward thinking. If anything, Gordon has a reputation for being one of the more forward thinking institutions in the CCCU.
The second element of my Stratego metaphor deals with the role of the spies. In the game, the spy can be used to expose the other player’s weakness. When a spy comes across another piece, the piece must be exposed as a major, colonel, or whatever. If the other piece is the flag, the game is over. Spies are useful to test assumptions about positions. Christian colleges may pick the most egregious example from someone denouncing Christian higher ed and use that as the example of “what things have come to”. Critics of Christian colleges find an extreme case (I’m often guilty of feeding this by posting something of the latest overreach by a conservative institution) and attacking the entire Christian college enterprise. The example the use is far from the median response. Most colleges aren’t under attack nor are most attempting to purge moderate thinkers.
But the spies’ stories feed a larger narrative. They add ammunition to previously held assumptions or fears. The fact that the Wheaton exemption fell directly on the heels of the Hobby Lobby decision which was followed two days later by the Executive Order letter fed a fear that was often stated as “and so it begins”. Furthermore, the narratives are so conflicted that any hope of mutual understanding is dashed. Yesterday, Inside Higher Ed featured an audio segment on the very issues I’ve been addressing. In addition to two IHE representatives, they had Shapri LoMaglio (government relations specialist with the CCCU) and Shane Windmeyer (of LGBTQ advocacy group Campus Pride). Not only did the two specialists talk past each other (what a surprise!) but IHE made little attempt to find common ground or to correct misinformation (like why colleges aren’t federal contractors or why financial aid goes to students and not institutions).
Thirdly, there are the bombs. So many bombs. We surround our hidden mission with all these other elements. Student behavior covenants (which aren’t bad things), positions on a historical Adam, belief in certain theories of atonement, questions about same sex marriage (or sexuality more generally) attitudes toward the roles of women in leadership, Touch one of those bombs and you’re at great risk. The bomb goes off and people are damaged. Faculty members pursuing academic inquiry. Students with honest questions. Parents who want their students to be those informed Christian citizens the mission calls for. Trustees who are trying to understand how the mission plays out in a changing world.
I’ve written much about the millennial generation and the questions they bring. I’ve suggested that they will not long avoid the bombs we’ve erected to protect our institutions. There is a near consensus in the literature than today’s students are tired of the bombs. They want to engage the broader culture. That’s what we said our mission was all about. To continue down the road we’ve been on is to drive away the very students we want as leaders for the future. We all wind up as collateral damage as a result.
So what do we do to avoid continual Culture War battles? First, don’t play the game. Stratego sets up opponents as zero-sum combatants in 18th century military settings. We are far more agile today. We build alliances across disparate groups, try to find common values even though we have different backgrounds, and try to find ways to embrace a pluralistic culture without losing our identity.
We can do that if we shift our focus from the bombs to the flag. We can talk about why we do what we do and talk less about what we don’t do. We can articulate what motivates us and not what we’re against (and if we’re motivated by what we’re against we should get out of education!).
In short, we need to remove the bombs, stop any misrepresentation of others, and make our mission clear. By way of my analogy, it means starting the Stratego game saying “my flag is right here.”
There is promise in such a strategy even with regard to divisive issues like same-sex marriage. Consider these two posts both written by Christian legal scholars. John Inazu, law professor at Washington University, wrote an insightful analysis for Christianity Today. He concludes:
Advocacy for Christian witness must itself demonstrate Christian witness. In this way, our present circumstances provide new opportunities to embody tolerance, humility, and patience. And, of course, we have at our disposal not only these aspirations but also the virtues that shape our lives: faith, hope, and love.
This morning, Whitworth professor Julia Stronks wrote this piece in Inside Higher Ed. As a legal expert teaching at a Christian College in one of the same-sex marriage states (enacted by popular vote), she has a unique perspective.
The Supreme Court says it will not get into deciding what is and is not legitimate religious belief but I think that faith-based institutions that want exemptions from law should at a minimum be required to spell out who they say they are. And they should be required to be consistent. I do not care for behavior covenants at schools, colleges or nonprofits, but I think a democracy can make room for them. However, if an employee is fired for violating a behavioral covenant that excludes homosexuality, employees that violate other parts of the covenant should likewise be fired. Transparency and consistency of treatment are very important.
I am encouraged by these legal analyses. They both suggest that pluralism isn’t an enemy of Christian faith. That we could be clear about who we are and what we are trying to do. By avoiding bomb-throwing, we can participate in encouraging the very leaders we will need to sort through the complexities of religious identity in a society that no longer privileges religious views by default.
This week a pair of opinion pieces concerning Christian Higher Education burst onto my social media feeds. Since I had been on the road, the second one caught my eye first. Steven Conn, professor of history at Ohio State, wrote a piece in the Huffington Post titled “Is ‘Christian College’ an Oxymoron?“. While trying to get my head around his very incomplete argument, I started seeing responses to a Conn article that had appeared in the Chronicle the beginning of the week. This one, titled “The Great Accreditation Farce“, was written by Peter Conn, professor of english and education at the University of Pennsylvania. I’m not sure how Steve and Peter are connected but I did find at least one piece that they co-wrote, so I’m assuming that they are brothers. (This is not a picture of them but every time I think of the idea of Conn brothers, these guys come to mind.)
I’ll try to summarize their arguments (using first names for brevity). Steven’s argument is that a school with an a priori faith commitment, especially one with a formal faith statement faculty must adhere to, is incompatible with academic freedom. Using examples of Bryan College (which he initially placed in Dayton, OH instead of Dayton, TN), Cedarville University, and Wheaton College (IL), he explores actions taken by administrators that have caused faculty members to leave (or been fired). He suggests that taxpayers might be unaware that “we subsidize religion through our system of support for higher education”. His complaints about Bryan come primarily from New York Times stories on the Bryan controversies and Cedarville’s from an 18 year old story from Harpers. He rightly looks at the religious history of American universities and says that their religious groundings shifted at places like Cornell and Harvard late in the 19th century. He goes on:
And for good reason. Higher education is dedicated to untrammeled inquiry rather than faithful submission. It starts with questions and explores them to their limits, not with answers that are then back-filled. It cultivates skepticism rather than insisting on credulity. Christian colleges pursue the opposite agenda. Questions already have answers …
Peter’s argument begins with a standard recitation of concerns about regional accreditation: too much focus on inputs, not enough attention to quality concerns, too tradition bound. He suggests that the primary motivation for schools to be accredited is for their students to gain access to Title IV funds (Pell Grants, Work Study, and Subsidized Loans). He cites two reports from the past decade that suggest accreditation needs attention. He also mentions his experience in overseeing a self-study and serving on an evaluation team at another school. Then he turns to his real agenda. Christian colleges should not be accredited because “they erect religious tests for truth”. He cites a faculty member at Bryan (from the New York Times) and critiques Wheaton for having its faculty sign faith statements. He says:
Providing accreditation to colleges like Wheaton makes a mockery of whatever academic and intellectual standards the process of accreditation is supposed to uphold.
There have been some wonderful responses written in the last few days. Baylor Humanities professor Alan Jacobs and Wheaton Provost Stanton Jones provided excellent rebuttals. Jacobs focuses on the actual dynamics of accreditation (as opposed to those suggested by Peter). Jones writes eloquently about the moral foundations of all scholarly inquiry.
My responses to the Conns is based on my unique career path. I have been in Christian Higher Ed for 33 years, serving as faculty member and as senior academic administrator. I’ve been in five different Christian institutions and know quite a bit about a score of others. I have served as an evaluator in two of the six accreditation regions and been trained for the Higher Learning Commission. I’ve written a self-study, dealt with academic freedom questions from my faculty colleagues, and teach sociology in Christian institutions (which needs academic freedom protections from time to time!).
I’ll respond to Peter’s claims first. From everything I learned in my years working with accreditors (I’ve done three full-scale visits, four follow-up visits, and served on a program review panel) the central theme has always been about the primacy of institutional mission. What does it mean for Wheaton College to pursue its unique role? That must be clearly defined and give direction to all other aspects of the life of the College. Academic Freedom is seen within the context of mission. The same is true at the University of Pennsylvania. For the record, the last ten years has seen the regional accreditors moving rapidly to student outcome measures, increased focus on issues of alignment, and the significant role of faculty governance as part of protecting that alignment of mission, program, and policy. Boards of Trustees must be independent bodies that, while perhaps representing a sponsoring denomination, cannot be answering to the denomination. The schools are expected to be independent and protecting the educational mission at it impacts students. (That’s another distinction one could explore: academic freedom should find its expression in student learning and not simply in faculty statements.) I would wager that our impact on students at Christian institutions, especially on controversial issues, is greater that than of the University of Pennsylvania.
Steven’s argument about academic freedom is hard to fathom. He focuses on two somewhat rogue institutions (even by Christian college standards). I’ve written before about both Bryan and Cedarville. In both cases (as with Shorter), the situation was one where the administration violated principles of shared governance and forced changes upon existing faculty. They did have their academic freedom limited by dominant positions on Adam and Eve or the role of women in ministry.
But this was not inherent in all Christian Colleges. it was the result of failure of alignment of mission and educational process in two specific institutions. Here’s a recent piece on on a Calvin College faculty member’s academic freedom regarding the study of human origins. The schools I’ve served carefully wrestle with the need for considering alternative viewpoint in ways that are accessible by students. It’s true that one needs to be more nuanced about how to present those viewpoints and that a capable academic administrator (I pray I was one) is able to deflect external attacks by pointing back to the centrality of institutional mission.
As I’ve written, our commitment as Christian institutions and as Christian scholars is not to some rigid dogma that constrains our free thinking. It is a belief that we are doing important work in preparing our students to live in the Kingdom of God. Through the leading of the Holy Spirit and the hard work of community, we model what real inquiry looks like. I would love for Steven (who thinks he couldn’t be invited to Cedarville) to spend a few days with the faculty at Spring Arbor. He’d learn quite a bit.
One more thing: My friend George Yancey has written on anti-religious bias in the academy. While he and I disagree on the extent of that, these articles seem to demonstrate his point. I cannot imagine either the Chronicle of Higher Education or the Huffington Post publishing a takedown of research universities as sloppily argued as the pieces by the Conns. We’d have a much higher standard to meet in terms of structure of argument and evidentiary support. The bias comes out in how easy it is for critics to cherry-pick egregious cases.
This is why the rest of us have got to find a way of changing the media narrative about Christian Higher Education.
This week’s evangelical crisis comes as Leadership Journal, the Christianity Today publication for ministry leaders, put out a first-person story of a youth minister who used his position to exploit a teenaged girl in his care. That’s not the tone of the story. It’s about how he got “trapped in sin” (with references to King David). In fact, it’s a remarkably narcissistic piece with him at the center of all activity (which as Libby Anne observes, is told in passive voice).
I was aware that LJ posted the piece because my twitter feed was full of concern. Much of this was expressed by female bloggers (here’s an excellent example from Susannah Hartzell Paul that includes links to others). It really bothers me that males (with some notable exceptions like Micah Murray) were much too quiet. The fact that we weren’t all outraged is an indictment on the structures of patriarchy and power that lie at the root of the issue.
Today Karen Swallow Prior tweeted a simple question:
How old were you when an adult authority pursued you sexually? #howoldwereyou
The responses are heartbreaking even though Karen effectively uses twitter to show remarkable compassion to people reflecting on years of pain.
So why not me? What kept me from being the subject of someone’s tweet?:
“I was 19 and taking a sociology class at a Christian College“
Early in my career, I had a conversation with a colleague about the potential for sexual entanglement with a student. He had said that he always made sure to keep his door open where the administrative assistant could see him because he never knew when some coed might accuse him of inappropriate behavior.
I realized that being wrongfully accused wasn’t the real challenge. The real challenge was being guilty. Knowing that I could be vulnerable put me on edge. It made me pay attention to the dynamics of day to day relationships.
Over the course of my career, there have been several times where a connection with a student or colleague was different than normal. A student who really liked my classes and enjoyed dropping by the office at odd times. The colleague who seemed overly reliant on my emotional support when dealing with difficult colleagues (“no, you really are good”). The student who was clearly codependent to the point where I’d avoid extended contact. The student who flattered me with attention.
None of these situations ran the risk of developing into what the youth minister described. But I was always aware that they could have.
In nearly all of the cases above, I knew the woman well enough to know something of her family life. There were often issues with father estrangement. Even cases of emotional and potentially sexual abuse. There were usually issues with fractured self-esteem (not uncommon for bright young women in a Christian college).
Perhaps I’ve been gifted with a heightened sense of empathy. Or I overthink everything. Or I ponder consequences. Maybe all of these.
But I really think what protected me from predation was the realization that each of these women had been dealing with issues throughout her life. Serious stuff. And I could only see myself as the potential next guy in the long list of guys that had or would take advantage. I couldn’t be concerned about building people up in the Image of Christ while remaining oblivious to how I’d affect the appropriation of that image.
At the end of the day, I am responsible for my behavior and the impact I have on others. We are all part of each other’s stories. I simply cannot allow myself to be “that guy” that the woman would someday tell her friends, pastor, counselor, or spouse about.
Not because I’m perfect. But because I understand what power imbalances do to people, especially when those in power come to believe that we deserve it.
So I wind up outraged at this youth minister for being so arrogant and ignorant. For a church culture that so enables celebrity that no one would believe in wrongdoing until after the crisis is public. For the complacency of fellow evangelical males who don’t understand what all the fuss is about.
I always knew that there was risk and that I was responsible for dealing with it.
Today, my “office” is really a cubicle. I have no door and the thin walls go up six feet. I can hear every conversation on the floor in every other cubicle. But I still know that if I wanted to be irresponsible, I’d find a way.
It is only the love for the other’s journey that provides inoculation.
Like all Christian College faculty and administrators, I was stunned to hear Thursday’s reports of a shooting at Seattle Pacific University. Our general sentiment seemed to be “it’s not supposed to happen here”. Not that we expect mass shootings in any location, but we’ve long felt that what made Christian colleges different was that they were removed from the crises and conflicts of the broader world. It’s why so many of them are located in remote areas.
But Seattle Pacific was closer to home for a number of reasons. I spent over a decade at another Christian college in the northwest and feel an identification. SPU is a sister Free Methodist school to Spring Arbor. I have been on campus multiple times, most recently in the spring of 2013 for the Wesleyan Theological Society meetings. I’m pretty sure one of the last sessions I attended was in a lecture hall in the science building. Most importantly, SPU president Dan Martin is a personal friend who wrote the foreword for my book.
It’s been fascinating to watch the news media try to make sense of the ethos of SPU. The Seattle Times attempted to get at the dynamics in a number of ways. This story from yesterday does a good job of portraying both the external assumptions about Christian colleges and the internal realities. On the one hand, it relies on standard descriptors small, faith-based, restrictive, homogeneous:
The small evangelical Christian college, on the north slope of Queen Anne Hill, stands out in the Seattle area for the degree to which it works on developing students’ faith and for fostering a tight-knit community.
All undergraduates must take at least three courses in theology, and are encouraged to attend worship services, bible studies, bible retreats and other such activities to nurture their faith. They are expected to adhere to a code of conduct that prohibits premarital, extramarital or homosexual sex, as well as the use of alcohol or tobacco on campus, and marijuana on or off campus.
The some 4,000 students are predominantly Christian, although there are a few non-Christians at the school, which was founded in 1891 by the Free Methodist Church of North America.
At the same time, the essence of SPU seems to be carried not in these expectations but in the vibrant faith community that is present there. What outsiders don’t recognize is that the community dynamic is as important, maybe more important, than the faith component. Or, more accurately, the outgrowth of the faith is expressed in community.
All of that — and especially his theology classes and relationships with others at SPU — helped develop the faith of Alex Piasecki, a 21-year-old junior majoring in theology.
He is drawing from that faith now, even though “I don’t know if there’s any way of making sense of what happened,” Piasecki said. “I’m placing a lot of faith in God at this time. It’s a new thing for all of us. It’s very hard to go through. I truly believe that God is the ultimate healer and redeemer. We’re just going to have to be patient through this process.”
This is a similar sentiment to that expressed by President Martin in this press conference. He talks of the regular preparations that any institution must go through to prepare for the unthinkable. But he talks most passionately about the kind of institution that draws together in faith and in support of one another, trusting Christ to be present in the midst of tragedy.
Paul Lee, the young man from Portland who was killed in the shooting, was a part of that community. So the loss wasn’t just about a violent act but the violation of community. But that community also is what motivated Jon Meis, the building monitor who used pepper spray to disable the shooter when he stopped to reload. It wasn’t about stopping “the bad guy” but about protecting others from harm. His faith and his belief in community caused him to act in ways that clearly put him at risk.
Jon Meis acted for others because he learned about mutuality at SPU. We call him a “hero” because he put others first. But that’s not really unusual. What’s unusual is the circumstance through which his heroism got noticed. The outside world doesn’t know quite what to do with that, which is why they responded by buying material goods on his wedding registry or by using him as an example in ongoing gun control debates.
We don’t know a lot about the shooter. He appears to have picked SPU because of the presence of students and the hope to create bedlam before committing suicide. He could just as easily have gone to the University of Washington or Seattle City Community College. The sad reality is that there is little any of us can do to guarantee that some individual won’t come onto our campus looking for the same notoriety.
In spite of all of our best efforts, we can never be sure that tragedy won’t strike through a troubled individual, a tornado, an auto accident, or illness. But we can know that we are upholding one another. Not just in prayer but as tangible expressions of the Body of Christ acting in a hurting world.
I’ve been in Indianapolis this weekend for the wedding of two of our sociology graduates. It was wonderful to be present, to share in their joy, to see other students, friends, and family who have loved them over the years. Sitting at dinner last night, I was struck with how much we enter into each other’s lives.
The minister who performed the wedding talked of a golden chord that bound the couple together in their love for Christ. In a deeper sense, we’re all bound together by that chord of faith. I feel loss at SPU because in some ways I know students, faculty, and families there. We are part of each other’s world. And it is that sense of community that is the driving force of pedagogy at the Christian college. Not chapel requirements, or alcohol bans, or prayer before class.
As I wrote in my book, we are truly practicing being the Kingdom of God. And that has tangible power to “engage the culture” and in so doing, “changing the world”.
It’s not common for the daily higher education updates to have stories about Christian schools. The media coverage is often more focused on big name publics or elite privates. Unless the news is bad, of course. Then we make the news. This underscores why people who care about Christian Higher Education need to come together to recast a future vision (see the last paragraph of this post for an invitation to Midwest area faculty and administrators).
Today’s Inside Higher Ed had no less than three stories about Christian institutions. It’s worth taking a brief look at each to see some of the dynamics institutions are responding to.
The first story, which has been cruising around Facebook since yesterday afternoon, involves the firing of Charleston Southern University sociology professor Paul Roof. Roof, who is an active member of the Holy City Beard and Mustache Society, won a prize for the beard at the left in a competition sponsored by a local brewery. The brewery was so impressed with the image that they put it on a series of beer cans that were being sold to fight ovarian cancer. His involvement in the Beard and Mustache society was not new nor unknown by the institution (see the “focus on the faculty” page from 2008). But CSU has a clear abstinence stance with regard to alcohol, so the connection of a faculty member to beer became problematic.
The story reports:
Charleston Southern took offense, Roof said, because the Baptist university does not tolerate alcohol use. The university takes this so seriously that it bars students from wearing clothing referencing alcohol or putting up posters from alcohol companies.
It goes on to state that Roof didn’t have tenure, which makes him officially an at-will employee. Charleston’s response was the normal “we don’t comment on personnel matters“.
The second story, involved the withdrawal of a presidential candidate from consideration at Erskine College. Erskine, also in South Carolina, has an enrollment of just under 600 and is affiliated with the Associate Reformed Presbyterian Church. The story reports that it is “closer in beliefs to the many evangelical Christian denominations than are other strands of the Presbyterian faith” (whatever that means). The problem developed because the potential finalist was Baptist. This fact raised concerns on a blog titled ARP Talk, which apparently makes frequent critiques of issues at Erskine (it’s the only ARP college). While recognizing that the candidate had impeccable evangelical credentials, this was the first non-Presbyterian presidential candidate ever considered. (It’s curious in light of the above quote that Presbyterian would trump evangelicalism). The position announcement didn’t require ARP membership and the blog seemed more concerned with the trustees on the search committee than the actual candidate.
The third story is the latest fallout at Bryan College. In light on the ongoing crisis in loss of personnel and negative press since the changes to their covenant statement earlier this spring, the school announced that they were releasing 20 of their 173 employees (11% of the workforce). This is due to ongoing financial difficulties with enrollment, exacerbated by the recent crisis. The jump story in the Chattanooga paper gave more details: smaller than average freshmen classes in the last two years and a large 2013 graduating class. The paper reported the following from the president:
“In addition, Bryan, like other small, private colleges that are dependent on tuition, is experiencing a difficult environment,” he wrote. “Higher education, in general, is facing challenges including the national decline in high school graduates, more families who are unable to pay for their children to attend college, and a decrease in the amount of government aid.”
The president said the college has hired a new admissions director who will help the college in “refocusing our efforts on attracting home-school students, and continuing to work with our excellent coaching staff as they recruit to fill their team rosters.”
The first story shows the challenges of maintaining cultural separation. When the very appearance of support of alcohol might be grounds for dismissal (I’m assuming since we don’t know the personnel situation), then creative faculty voices who are ambassadors to a secular community are taking significant risks when engaging outside the institution.
The second story demonstrates the difficulties of dealing with external critics who micromanage the institution’s business. They have no official status but can have significant impacts on how decisions are made. Administrators will find themselves wondering what APR Talk might think. (There are few if any moderate versions of APR Talk — where are the bloggers calling for movement from entrenched positions?)
The third story demonstrates a reality of financial considerations of smaller Christian institutions. Heavily enrollment driven but seemingly unwilling to proactively address the issues that would lead to new enrollment. Not only does the president give the same “times are tough” rationale given by every administration (do they all get the same talking point e-mails?) but the strategy for going forward is increased dogmatism, reliance on home school students, and athletics.
I have written a lot about millennials and their approach to Christian faith. I plan of focusing more specifically on the millennial segment of evangelicalism. My hypothesis is that they reflect the same concerns with institutional overreach as millennials in general but are more willing to work inside their institutions for change. If my hypothesis is supported by data, there is a solid market share for Christian Universities who are willing to engage the complexities of the modern world in ways that relate to the broad swath of evangelical young adults. We just need to live out more positive stories.