3. ABSTRACT A STUDY OF INSTITUTIONAL PURPOSES AND PRACTICES AS THEY RELATE To THE CHRISTIAN TRADITION IN THE METHODIST FOUR-YEAR COLLEGE by Robert Windsor Brown Statement of the Problem The purpose of this study was to provide the Meth- odist four-year college movement with an Operational defini- tion of the term, ‘Christian tradition’land to determine if present-day Methodist four-year colleges evidence a movement away from the Christian tradition and the attenuation of church-college ties. Procedures Part one uncovers the initial, surviving, and emer— gent basic principles that have made up the Christian tradi- tion within the Methodist four-year college movement. Those principles established through the means of historical re- search by 1940, were accepted as forming an operatibnaldefini- tion of the Christian tradition. With this measurement device, it was possible in Part II to study institutional stated pur- poses and certain practices as they existed at two different time periods,(1930-194O and 1963-1965). From the data gathered for these two periods and findings from earlier re- lated studies, it was possible by comparison to determine Robert Windsor Brown the present-day relationships between thirty sample colleges (as a group), the Christian tradition, and the Church. In Part III, conclusions regarding current relationships are weighed in the light of existing philosophical and sociologi— cal conditions and thinking. Findings The Christian tradition principles which historically have developed within the Methodist four-year college movement are: (1) "Christian College" Identity; (2) Positive Christian Commitment; (3) Dominant Academic Emphasis; (4) Eleemosynary Financial Structure; (5) Democratic Character; (6) Liberal Education Endeavor; (7) An attention to educating students of all economic classes; (8) A concern for student moral develop- ment; (9) A fidelity to country and government; (10) A social awareness and concern. For seven of these principles, a net gain is evident in the number and percentage of colleges reflecting them in their current formal stated purposes. In one other principle, no change was found and in only two was there evidence of any movement away. Beyond pronouncement, traditional practices activated to provide religious enrichment and value training, have ex— perienced little change since 1930, with the exception of re- quired chapel programming which is now practiced in only half of these colleges as compared to three-quarters of them a generation ago. Robert Windsor Brown Further findings reveal that in those practices most affected by institutional (Church and College) philosophy, change representing movement away from the Christian tradi- tion has taken place. Conclusions 1. These colleges in their pronouncement (stated pdr- poses, aims, objectives) do not Show, as a whole, a majority, or a minority, significant movement away from the Christian tradition as it existed a generation ago. 2. When measurement of institutional practices is confined to the traditional means which have served to pro- vide religious enrichment and value training, the findings do not indicate these colleges as a whole, a majority, or a minority, have significantly moved away from the Christian tradition. 3. Beyond pronouncement and the traditional practices, analysis of current conditions and institutional (Church and College) philosophy does disclose a majority of these colleges, in varying degrees, moving away from the Christian tradition. 4. An attenuation of ties between the Methodist Church and the majority of these colleges can be recognized. It is the result of mutual indifference, timidity, imitation, and quantitative emphasis--all engaged in by both the college and the'Church. 5. Under current conditions and prevailing philOSOphy (Church-College), it can be expected that the majority of these colleges in the future will further evidence continued and more pronounced movement away from the Christian tradition and the Church. A STUDY OF INSTITUTIONAL PURPOSES AND PRACTICES AS THEY RELATE TO THE CHRISTIAN TRADITION IN THE METHODIST FOUR-YEAR COLLEGE By Robert Windsor Brown A THESIS Submitted to Michigan State University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY Department of Administration and Higher Education 1965 Copyright by ROBERT WINDSOR BROWN 196§ ACKNOWLEDGMENTS The meaning of the phrase "No Man is an Island" takes on added significance when the opportunity to prepare a dis- sertation is experienced. While any weaknesses that may later be revealed are the sole responsibility of the researcher, the strengths of.SLu:h a study and any resulting contribution to be made, come not from a single pen but rather from the shared interests, common concerns, and devoted attention given by several persons. From its inception this study has been an enjoyable experience. The writer is indebted to many for making it so. The encouragement, guidance and helpful criticism given by Dr. William H. Roe, as committee chairman, through- out the doctoral program and dissertation effort, is truly appreciated. This summer when called to be Dean of the Col- lege of Education at the University of Connecticut, his first concern was for his advanced graduate students at Michigan State University. That he could find time to see this particu- lar effort completed, in spite of the many new demands before him, commands this student's gratitude. The early advice of Dr. Ernest O. Melby to pursue a concentrated study in American Intellectual History proved most challenging and beneficial to this study, particularly the first five chapters covering the historical development ii of the Christian tradition in Methodist higher education. The careful attention given by Dr. Floyd W. Reeves to the final draft of the dissertation and his personal con} cern for its accuracy and final contribution, provided a maturity which otherwise would have been lacking. From Dr. James B. McKee considerable help was received through related studies suggested by him prior to the under- taking of this writing. Several of the sociological implica- tions brought out, resulted from the reading of these studies and from our student-teacher discussions concerning them. Staff members of several libraries lent valuable as- sistance, particularly: The Library of Congress, Washington, D.C.; The Adrian College Library, Adrian, Michigan; The Michi- gan State University Library, East Lansing, Michigan; and the Michigan State Library, Lansing, Michigan. A number of friends and educational colleagues gave of their time and professional experience: Mrs. Kenneth Stepp of the Adrian College Department of English; Miss Josephine Pitcock and Dr. Ralph Decker, as well as Mrs. Christine Young and Dr. Woodrow Geier, all of the Division of Higher Education, Methodist Board of Education in Nashville, Tennessee; and Mrs. Mary Ann Lance of Michigan State University. The writer is indebted to President John H. Dawson of Adrian College for making possible a years leave of absence and to those colleagues who may have been inconvenienced by this leave. iii A deep and loving sense of gratitude must be recorded for my wife, Carolyn Brown,who with me lived this total ex- perience. Her help in so many ways, her understanding, and her faith, all combined to make this study possible while making our life together even more meaningful. Special words of appreciation are due my parents, Mr. and Mrs. Robert Brown,for their encouragement and for their financial assistance which helped to meet research and family expenses incurred during the leave of absence. This dissertation is dedicated to my son, Stephen Brown, and my daughter, Susan Brown. May they too find ex- citment and reward in both leisure and disciplined study. iv TABLE OF CONTENTS Page ACKNOWLEDGMENTS . . . . . . . . . . . . . . . . . . . ii LIST OF TABLES O O O O O O C O O O U C O O O O I O O 0 Vi Chapter I. INTRODUCTION . The Problem 0 O C C C . O C O 0 O O O O O O 1 Procedures and Sources . . . . . . . . . . . 6 Related Literature . . . . . . . . . . . . . 14 PART I. THE HISTORICAL DEVELOPMENT OF THE CHRISTIAN TRADITION WITHIN THE METHODIST FOUR- YEAR COLLEGE: 1785-1940 II. HISTORICAL BACKGROUND . . . . . . . . . . . . 21 III. THE EARLY CHRISTIAN TRADITION PRINCIPLES . . . 46 IV. THE METHODIST EPISCOPAL COLLEGE AND THE CHRISTIAN TRADITION BY 1900 . . . . . . . . 83 V. ESTABLISHMENT OF THE CHRISTIAN TRADITION BY 1940 O O O O O O O O O O O O O O D O I O 120 PART II. CURRENT INSTITUTIONAL PURPOSES AND PRAC- TICES AS THEY RELATEI TO THE CHRISTIAN TRADITION VI. A SURVEY OF INSTITUTIONAL PURPOSES . . . . . . 151 VII. A SURVEY OF INSTITUTIONAL PRACTICES ADVANCING THE RELIGIOUS EMPHASIS OF THE COLLEGE . . . 190 PART III. STUDY SUMMATION VIII. CONSIDERATIONS AND CONCLUSIONS . . . . . . . . 237 APPENDICES . . . . . . . . . . . . . . . . . . . . . . 262 BIBLImRAPIIY O 0 O O O O O O O O O O O O O O O O O O O 267 LIST OF TABLES Christian Tradition Principles Reflected in the Stated Purposes of Thirty Methodist COlleges O O O O O O O O O O O O 0 O O O I Number and Percentage of Colleges Reflectin the Christian Tradition Principles in the Periods 1935-1939 and 1964-1966 . . . . . A Comparison of the Percentage of Students Belonging to Various Church Groups . . . . Number of Faculty Members Today Having Church MemberShip O O O O O O O O O O I O O O O O Presidents' Position Concerning Faculty Christian Commitment in Hiring and Retain- ing 0 O O O O O O O O O 0 O O O O O O O 0 Courses Offered and Credit Hours Available in Religion, Religious Education, Philosophy of Religion, and Bible . . . . . . . . . . Percentage of Colleges Showing Since 1939 No Change, An Increase, or A Decrease in the Semester Hours Credits Required in PhiloS* ophy-Religion Courses . . . . . . . . . . Current Institutional Policy Concerning Stu- dent Use of Intoxicating Beverages . . . . Local Church and Annual Conference Support (Current and Operating Expenses) of Thirteen Methodist Colleges: 1928-1930 and 1963‘1964 o o 0‘. o o o o o e o o o o o o vi 0 Page 157 188 199 207 208 214 218 227 243 CHAPTER I INTRODUCTION The Problem Origin of the Problem In the United States today there are 2,139 institu- tions of higher learning. Of these, 870 are affiliated with sixty-four religious bodies and commonly referred to as "church-related colleges." In this group, 483 are affiliated with Protestant denominations; 361 are Roman Catholic insti- tutions; 9 are interdenominational; 8 are Jewish; 4, Latter- day Saints; 2, Russian Orthodox; 1, Greek Orthodox; 1, Unitarian; and 1, Reorganized Latter-day Saints.1 1 Throughout their history, and particularly in the present, these colleges have faced the forecasts of know- ledgeable authorities predicting their demise. This predic- tion»is generally based on one of three factors or a combina- tion of themn (1) a growing inability to meet the competitionfi 1Theresa B. Wilkins, Education Directoryl963-64, Part 3. Higher Education.(Washington: U.S. Government Print- ing Office, 1964), p. 12. (2) a declining ability to finance the enterprise; and (3) the steady move toward secularism in American life and its total process of education. Generally, such prophecies have concentrated on the financial inadequacies and declin- ing need for the traditional liberal arts program. Presi- dents William R. Harper of the University of Chicago and Nicholas M. Butler of Columbia University, at the turn of the century, saw little future need for the small college because of the maturity of the university. Today, Jacques Barzun at Columbia, sees the liberal arts as "dead or dying," due to the upgrading of high school work, advance placement, junior college expansion--all infiltrating upward and paralleling the liberal arts offerings. The financial plight of many of these colleges has been studied and reported as "currently critical" by such men as Sidney Tickton of the Fund for the Advancement of Education. Little effort has been concentrated on the third problem; that of the growth of secularism and its effects on the educational purposes of these colleges. A few, like Earl McGrath, director of Columbia's Institute of Higher Education, look to this factor as the basic cause for concern as well as the potential platform for resurgence. McGrath warns, "Since the nation will soon need every available classroom, church-related colleges will unquestionably con- tinue to exist in some form. Unless they reaffirm religious and collegiate purposes, sheer economic competition will drive some to tax-support. Others will decline to second and third-rate private colleges. . . . In the absence of re- dedication to undergraduate liberal education within the Christian tradition, the Protestant college as such is near extinction."1 Richard Hofstadter and C. Dewitt Hardy likewise sense a similar movement away from the Christian tradition as the downfall of the church-related college: "The evidence from general observation suggests that church-related schools have fallen victim to secularism little if any less than those under other controls and their spiritual leadership in educational life now appears unlikely."2 Milburn P. Akers, editor of the Chicago Sun Times, further accentuates this fundamental problem: Too many private colleges have forgotten the purpose for which they were created. As I understand it, that purpose in most instances was to provide an eaucation in a wholesome environment conducive to the moral and spiritual as well as in the intellectual development of students. If private colleges and universities have no purposes which dif- fer from those of the tax-supported colleges, why should anyone support them in addition to paying taxes fpr the support of the public institutions.. 1Earl J. McGrath, "Let the Church College Be Itself," Christian Century, LXXVIII (December, 1961), p. 1459. 2Richard Hofstadter and C. Dewitt Hardy, The Develop- ment and Scope of Higher Education in the United States (New York: Columbia University Press, 1952), p. 236. 3Milburn P. Akers, quoted by Earl J. McGrath, Are Qualityfigigher Education an Church-Relatedness Incompafible? An address delivered at the Eighteenth Institute of Higher Education (Nashville: July 26, 1964), p. 4 (Mimeographed). The Danforth Foundation's three-year study of church colleges, in its preliminary report, pictures these institu- tions as being in a defensive position today because the world at large and the academic world in particular are strongly secular.1 Nevitt Sanford reduces the problem to its simplest term: "The ties of the major Protestant denominations to . . 2 their colleges have become increaSIngly attenuated . . . ." The need for such a study as this is surpassed only by the challenge to pursue it. It is easy to say the church college has moved away from the Christian tradition, or as often expressed, the church college must move back to the Christian tradition. But what is this tradition as it re- lates to higher education? Within the total church college movement, the range of interpretation probably extends from a claimed Christian tradition purpose which projects relig- ious education or indoctrination as the omnipotent principle subordinating all else, to the other extreme which includes "all else" to the exclusion of religious education. The point to be made is that While financial and even curricular studies can be approached on a broad basis to include all 1Manning M. Pattillo and Donald M..Ma.ckenzie, Eight Hundred Colleges Face the Future: A Preliminary Report of the Danforth Commission on Church Colleges and Universities (St. Louis, Missouri: The Danforth Foundation, 1965), p. 8. 2Nevitt Sanford (ed.), College and Character (New York: John Wiley and Sons, Inc., 1964), p. 46. church colleges, no such all-inclusive study could yield significant findings concerning the meaning, the place, the strength or weakness of the Christian tradition.1 Each church college movement must concentrate on a study of its own historic interpretation of the Christian tradition so that it can better measure its adherence to a claimed partnership and determine the future strength or severance of such a tie. Statement of the Problem The purpose of this dissertation is fourfold: (1) to contribute toward a more objective understanding regarding the combined and individual roles pursued by the Church and the church-colleges in the historical development of the Methodist four-year college movement; (2) to provide the Methodist four-year chIege movement with an operational defi- nition of the term Christian tradition; (3) to employ this operational definition in an effort to measure the current Stated purposes and certain practices of the four-year Methodist-related colleges; and (4) from findings and present- day circumstances, to draw conclusions and considerations fundamental to these colleges, the Church, and the Christian trédition. Specifically, two questions will be investigated: 1Paul M. Limbert pointed the same thing out in his 1929 doctoral dissertation, "Denominational Policies in the Support and Supervision of Higher Education" (New York: . Ccdumbia University Bureau of Publications, 1929), pp. 77-79. (1) As it relates to the Methodist four-year college, what basic principles historically, make up the Christian tradition? (2) Is there evidence that stated purposes and prac- tices of the Methodist four-year colleges Show a movement away from the Christian tradition and the attenuation of church-college ties? Delimitation of the Problem As already stated, the magnitude of the total church- college movement dictates the need to reduce any such study to a manageable size for the sake of productive and useful research. Methodist higher education, although late in entering the field, is today, at least in numbers, the most active Protestant group, having seventy-five four-year colleges, twenty junior colleges, and eight universities. The experience and interest of the writer, the almost complete historical collection of college catalogs at the fibrary of Congress, the Methodist Church Historical Library at Adrian College, the accessibility of the Methodist Board of Education in Nashville, Tennessee, and previous related studies, including the 1932 study of thirty-five Methodist Colleges by Floyd Reeves and others, all combine to make the selected study a natural and workable one.1 Procedures and Sources An understanding of this study will be more clear after certain assumptions are stated and definitions of terms made. 1The researcher has been employed at a Methodist four- year college (not in this study) for eleven years as a public relations administrator. Assumptions (1) Any attempt to measure and define the Christian tradition in Methodist higher education, as it exists today, must include those major principles which historically have survived, plus newer principles which the Church and its colleges have interpreted asoa part of that tradition; (2) An institution of higher learning exists for certain more or less definite purposes, goals, aims, or objectives. Each college is expected to make these purposes known both within the profession and to the general public. This is generally done by means of printed materials, usually the official college catalog. Definition of Terms The following explanatory definitions are made to give cbmmon understanding to certain terms used repeatedly in the body of the study. General Conference - in effect is the government of the Methodist Church. It is the primary seat of authority composed of ministerial and lay delegates from throughout the world and convened every four years. Annual Conference - is the composition of all minis- ters and lay delegates of a certain area, presided over by a bishop. It is the source of the authority for the General Conference above it and the local units (Quarterly and Dis- trict Conferences) below it. It convenes once each year. Stated Purpose - as prescribed in the Reeves' study, serves to introduce everyone connected with a college to what the institution is trying to do, in order that each may bend his own efforts in that general direction.1 Employed in this study, the term will mean a written and published statement aBout what the college is trying to do. 'Patton's definition is also applicable! ”The meaning of this term, as employed here, might also be conveyed in the phrase 'formal statement of purpose'. Both phrases are intended to describe published declarations of the ends or goals toward which a college avows, through authorized channels, that it is bending its efforts and employing its facilities."2 It should further be noted that several terms are used synonymously throughput the study; they are: purposes, goals, aims, objectives and ends. Tradition - normally means the oral transmission of beliefs, information, customs and knowledge from generation t6 generation without written c6mmunication. The first interest here is that of the historic development of the Christian tradition and_the construction of a working defini- tion through a search of primary sources. 1Floyd Reeves, g£_ al., The Liberal Arts College (Chicago: The University of Chicago Press, 1932), p. 18. 2Leslie K. Patton, Purposes of the Church-Related Colleges (New York: Columbia University Bureau of Publica- tions, 1940), p. 6. Sample Thirty surviving Methodist Colleges, included as a part of Reeves' 1932 study of thirty-five Methodist Episcopal Colleges, make up the research sample. These colleges repre- sent eighteen states and reflect all sections of the country except the east, where no Methodist four-year colleges are located today. Some of these institutions bear the univer- sity tag. However, the Church's Division of Higher Education in its classification system refers to these institutions as senior colleges. The sample represents exactly forty per cent of the total number of Methodist Colleges. Technical Treatment This effort develops in three parts. The types of research employed are: historical (part one); survey and historical (part two); and philosophical (part three). Part one is devoted to the period 1785-1940 and repre- sents an attempt to uncover, in four period studies (1785-1820, 1850-1865, 1898-1908 and 1932-1940), the initial, surviving, and emergent basic principles in answer to the first ques- tion: As it relates to the Methodist foureyear college, what basic principles,historically, make up the Christian tradi- ' tion? Those principles established through historical research at the close of the 1932-1940 period are accepted as an operational definition of the Christian tradition. This acceptance is based on three factors: I (1) Current concern centers on the possibility that these colleges have moved away from, 25, as often 10 voiced, they should return to the Christian tradition. Both statements infer a passage of time. (2) Tradition evolves through the transfer of be- liefs, customs, information, and knowledge from one genera- tion to another generation. One generation (normally thirty- three years), at least, should separate any measure of cur- rent institutional purpose against any claimed Christian tradition adherence. (3) The historical research involved used primary sources almost exclusively. College catalogs, for each period were found and studied in the Library of Congress. Church General Conference Minutes and Books of Discipline were available, almost intact at the Adrian College Methodist Historical Library. Of the thirty colleges, eighteen had published college histories which provided secondary source materials. These, along with certain historic inaugural addresses by college presidents, were also at the Library of Congress. As an introduction to the general overall history of Methodist higher education, Chapter II is presented as an historical account of the initiation and development of this Church College body. With such an understanding the reader can better pursue the nature of the study. Part two concentrates on a search for objective data in answer to the question: Is there evidence that stated pur- poses and practices of the Methodist four-year colleges Show a movement away from the Christian tradition and the attenua— tion of church-college ties? Having established the prin- ciples that make up the Christian tradition (Part One) 11 within the Methodist four-year colleges, a search is pursued to determine how a group of Methodist four-year colleges in the 1930 period and again today, reflected these principles in their statements of purposes and practices. This search is in the form of two surveys. (1) A survey of institutional statements of purposes for the thirty sample colleges is conducted for two time periods, 1935-1939 and 1964-1966, to determine to what ex- tent, if any, change (movement away from or movement toward) has occurred within a generation, in the efforts made by these colleges to identify themselves with the established principles of the Christian tradition. Concern and conclu- sions center on these colleges as a group. How many and what percentage of the group today reflect each of the established principles? For each of the principles, does change represent a net gain (movement toward) or a net loss (movement away)? Which principles today evidence the most striking changes (gain or loss) from a generation ago? College catalogs, published institutional histories, and related studies serve as the sources for this investigation of formal statements of purposes. (2) Going beyond institutional aims and objectives, a second survey is conducted to measure certain practices as they existed in the 1930 period and as they exist today. The concern here is for those practices which historically have been associated with these thirty Methodist colleges and which have combined to attempt an educational program 12 that includes religious enrichment and value training. Measure- ments found in the 1932 Reeves' study, The Liberal Arts College, serve as a foundation for comparison in the areas of: (a) student religious affiliation; (b) number of courses offered in religious education and the percentage of such courses in relationship to the total curriculum; (c) required religious study; (d) required week-day chapel; (e) campus religious organizations; (f) staffing with a Christian, as well as a scholarly emphasis. Present-day data used in the comparison resulted from a study of current catalogs, college charters, and (a) information received from the presidents and registrars in response to questionnaire-letters (Appen- dices A and B); (b) information provided by the Division of Higher Education of the Methodist Board of Education in Nashville, Tennessee. Concern and conclusions again treat these thirty colleges as a group. What changes within the last generation have taken place regarding the pursuit of those practices which have given these colleges a character different from the secular institutions? Do present prac- tices accurately reflect stated purposes as these purposes are identified with the Christian tradition? Part three represents an objective endeavor to take the findings of Part two and to interpret them in the light of current sociological and philosophical conditions and thinking, so as to enable conclusions, which while aided by statistical evidence, are not confined by the limitations of such data. The entire study must be scrutinized to 13 isolate those factors and considerations which are the fun- damental sources responsible for any evident movement away from (or toward) the Christian tradition. Only through a thorough analysis can valid conclusions be drawn regarding: (1) the present-day relationship between these colleges, the Christian tradition, and the Church; (2) the probable direction of these colleges in the future. Here again conclusions refer to these colleges as a group and not individually. Limitatipns of the Study Findings and conclusions are only directly applicable to Methodist higher education although certain principles of the Christian tradition are undoubtedly common to other church-college bodies and some even common to all colleges. The limitations of time and financial means did not permit campus visits to the thirty colleges, in eighteen states, that make up the sample. (This is alimiting factor in that observation could not be employed as a means of instrumentation. On the other hand, the study remains free of the quick visit "first impression" weakness. Another limitation is that of availability and reliability factors inevitably linked with a historical and survey type of study. The availability of primary materials greatly reduced the need for secondary source materials and thereby limited the degree of error to research scholarship and the authenticity and accuracy of the historic catalogs, journals, records and books of Church Discipline used. 14 Related Literature Few studies of the institutional purposes of church- related colleges were available before 1920. Of particular significance to the topic under investigation are five pub- lished studies. Two studies are confined to Methodist Colleges, and the three others are studies which range from an investigation of major denominations to the total church- college movement. The Floyd Reeves' (and associates) study of thirty- five Methodist Episcopal Colleges between 1929-1932, entitled The Liberal Arts College, serves as a model for the sample of this investigation. Although the study is a comprehen- sive survey of practically every facet of institutional operation, certain sections are of considerable significance to the present study. Reeves' investigation of the goals and aims of these thirty-five colleges clearly identifies the aims most common for the particular period. Aims Reported by 33 Colleges1 Aims of the Institutions Number Reporting Aim The development of Christian character . . . . . . . . . . . . 26 The development of scholarly attitudes and habits . . . . . . . . . 19 Vocational training . . . . . . . . . . . 10 A broad, liberal, and cultural education 0 o o e o e e e 0 o e o o o 0 Professional training . . . . . . . . . . Training for citizenship . . . . . . . . To assist students in acquiring valuable knowledge. . . . . . . . . Physical development and health . . . . . Preparation for graduate work . . . . . . UlUlO‘ \Iooo 1Reeves, op. cit., p. 10. 15 Training for leadership . . . . . . . . . A liberal education fer a selécted group of high school students . . . . . Development of an appreciation of the fine arts . . . . . . . . . . . . . To provide tools of learning useful ,for later life . . . . . . . . . . . . Training for the ministry . . . . . . . . To assist the student in acquiring self mastery . . .'. . . .'. . . . . . To provide an education for students of limited means . . . . . . . . . . . To provide a satisfactory educa- tional plant . . . . . l . . . . . . . To provide an opportunity for stu- dents to secure an education near their homes . . . . . . . . . . . 1 To raise teaching standards of faculty members . . . . . . . . . . . . 1 To meet the special needs of young women . . . . . . g_. . .~. . . . . . . 1 To secure funds . . . . . . . . . . . . . 1 To encourage the integration of the intellectual life of the Student . . . 1 To maintain superior standards and sound a distinctive note . . . . . . . 1 NNwUO-bb N While a few of the colleges did not state aims and felt such aims when stated, aroused the danger of crystalli- zation, the survey staff magnified, as never before, the need for institutional statements of purpose, their Opinion being: An institution of higher learning exists for certain.more or less definite purposes . . . . It seems selflevident that an educational in- stitution should have a clear and adequate statement of its objectives. This statement should serve at least two functions: (1) it should introduce the ideals of the institu- tion to both the student and the public; (2) it should be the basis of the educational program that the institution provides.1 Ibid., p. 8. 16 Leslie K. Patton's 1940 study, Purposes of Church- Related Colleges, repreSents a careful attempt to define the major purposes which had emerged then and were most common to 260 colleges having a Protestant or Roman Catholic rela- tionship. Nine major purposes are offered as a basis for appraisal: 1. Intellectual Development 2. The Classical Curriculum 3. Vocational Preparation 4. Self-Help Plans; Minimum Expense for the Student 5. Inculcate the Doctrines of the Related Church 6. Serve the Community 7. Citizenship and Social Problems 8. Attention to the Individual 9. Development of Christian Character1 Both this study and the Reeves' study found the most frequently stated purpose to be the Development of Christian Character. A recent Department of Health, Education, and Welfare publication, Church-Related Boards Responsible for Higher Education, by James C. Messersmith updates the 1929 Limbert study previously mentioned.2 Messersmith, like Limbert, limits his research, in the main, to those church bodies hav- ing a working relationship with groups of non-public insti- tutions of higher education. Findings provide an analysis 1Patton, o . cit., pp. 143-148. 2Washington: U.S. Government Printing Office, 1964, Pp. 117-128. 17 of the higher education structure of eight denominations, including Methodism. The degree of control, range of respon- sibility, and in the Methodist section, the standardizing influence of the University Senate, command the attention of this current effort. The three year survey of the Danforth Foundation, conducted by the Danforth Commission on Church Colleges and Universities, has recently been completed and a preliminary report published entitled Eight Hundred Colleges Face the Future.1 The study represents a comprehensive investigation of all the denominational colleges in America. The purpose pursued is that of evaluating the quality, the present problems, the strengths, the weaknesses and the future role of these 800 institutions. The major phases of the study seek to examine and to determine: trends (academic, religious, and secular) which have been, and are now the important in- fluences on the growth of the church college movement in America; the role of church-related colleges in this country; and a course of action for the future development of these colleges. The scope of this study, combined with the con— centrated effort of this Methodist-centered study, should Provide both breadth and depth in research findings of use to the Church and its colleges. Dr. Manning Pattillo, director of the Danforth study, concurred with this statement after a 1Pattillo and Mackenzie, loc. cit. .18 .’-~. third proposed section of this Methodist study was found to be duplicative and therefore dropped. A final study, Poligy Makingiin Colleges Related to the Methodist Church, by Charles P: Hogarth and published in 1949, relates to the current inveétigation in its findings concerning the "control influence" exercised by college boards of trustees.1 At the time of publication, the author reported that the extent of trustee participation in deter- mining policies represents the:potential amount of church participation. He concluded that this is due to a legal re- lationship between the Methodist Church and 90 per cent of the colleges, the legal authority'of the Church to take final action on selecting a majority of the trustees in 71 per cent of these colleges, and the present practice in these colleges, of the Methodist Church having the final decision in the selection of 67 per cent of the trustees. Summary The five studies cited contribute valuable information for further contemplation and re-study and at the same time serve to fill in, or make more obvious, gaps in the early efforts of this present study. Certain generalizations made in these related studies have served as points of departure 1Nashville: George Peabody College Bureau of Publi— cations, 1949. 21bid., p. 119. 19 as well as documentary sources. However, a statement made by Limbert in 1929, is no less true today, in spite of these excellent studies: WHAT ARE THE MARKS OF A CHRISTIAN COLLEGE? After this survey of definitions, reasons for existence, and policies regarding religious instruction, is_it possible to describe with any definiteness the char- acteristics of a Christian college? Judging from the statements of denomina- tional leaders, one must answer in the negative, because the statements differ so widely in ideals and in practice.1 The attempt here is to fill that void for one church- college group. The Christian tradition related to higher education has no meaning to the Methodist Church College group, or any such group, until it is broken down as a piece of ecclesiastical phraseology and rebuilt as a set of prin- ciples which make measurement and direction possible for those colleges wishing to maintain and extend their influence as church colleges in the Christian tradition. 1Limbert, 99. cit., p. 77. PART I. THE HISTORICAL DEVELOPMENT OF THE CHRISTIAN TRADITION WITHIN THE METHODIST FOUR-YEAR COLLEGE: 1785-1940 CHAPTER II HISTORICAL BACKGROUND Methodism was late arriving in colonial America; it was slow in realizing the need for an educated laity-'."and ministry; and its evangelistic appeal was mostly tow'the low income settlers. In spite of these handicaps, the Methodist Church for the past century has been active in the field of higher education to an extent unequalled by any other Protes- t ant denomination . One hundred and forty-eight years prior to the merican Methodists' decision to establish a college, Harvard ( 1636) had. been founded by the Congregational Church. Other ear 1y colleges and their founding churches included William and Mary (1693) by the Church of England; Yale (1701), the SeCOnd Congregational college; Princeton (1746), the first Presbyterian; Columbia (Kings College, 1754), the first Episcopalian; and Brown (1764), the first Baptist College. All of these great institutions, and many others, were in operation in advance of the appearance in the colonies of John Wesley's evangelistic Methodism. The organized Methodist movement, founded in England, da tes from 1739. By 1769 the total membership was about 21 .4 J I A \\ 22 30 ,000 scattered throughout England and Ireland. In America by 1765, Methodist societies were making themselves heard in the New York and Baltimore areas, particularly Sam's Creek in Fredericks County, Maryland. At the 1769 Methodist Conference in Leeds, England, America was listed as the fiftieth circuit and Richard Boardman and Joseph Pilmoor were dispatched for the purpose of bringing structure to the growing American movement. This movement, involving mainly English and Irish settlers, was to be expected considering Wesley's tireless efforts earlier to "save souls" in market places, on corners, by hillsides, and in churches both in England and Ireland. One SOLIrce claims Wesley made forty-seven trips to Ireland. For fifteen years American Methodism had no legal or independent organization. Its ecclesiastical head, John Wesley, Was some 3,000 miles distant. During this period no organ- ized effort was made to develop an educational program. The first expressed concern for the children was recorded at the Annual Conference meeting in 1779 in Kent County, Dela- ware. Here the question was raised, "What Shall be done With th e children?" The answer, directed to the attending ministers \ “in 1Ruthella M. Bibbins, How Methodism Came: The Begin- msiof Methodism in England and America (Baltimore, Md.: A1111 American Methodist Historical Society of the Baltimore “61 Conference, 1945), pp. 24-27. 23 was , "Meet them once a fortnight and examine the parents with regards to their conduct towards them."1 Following a strong appeal from the American Methodist Society, Wesley, in 1784 ordained and consecrated'th'e Reverend Thomas Coke as a Superintendent for the United States with full authority to ordain others for offices within the Methodist Ministry. Later in a letter written September 10, 1784, from Bristol, England, addressed to "ID1:,. Coke, Mr. Asbury, and our brethren in North America," Wes ley authorized the American Methodists to become an auton- omouscmmm As our American brethren are now totally dis- entangled both from the state and from the English hierarchy, we dare not entangle them again, either with the one or the other. They are now at full liberty, simply to fol- low the scriptures and the primative church. And we judge it best that they should stand fast in that liberty, wherewith God has so strangely made them free.2 In this same letter, Dr. Coke and Mr. Francis Asbury w 0 er e appointed, "Superintendents, over our brethren in N6]: th America . " \ 4 1'7771Minutes of the Methodist Conferences of America: fob 3‘18137New York: Daniel tt and Thomas Ware, Publishers 1231-3 'the IMethodist Connextion sic] in the United States, 3), . 19. 21bid., p. 51. 24 An Independent American Methodism The first General Conference of the newly independent American Methodist Church, called the Methodist Episcopal Church, was held, December 27, 1784 in Baltimore.1 Here Coke and Asbury were officially elected the first bishops, the new church using the word "bishop" rather than "superin- tendent," believing it harmonized better with scriptural terminology. At this Same conference and led by Bishops Coke and Asbury, plans'were made for Cokesbury, the first Methodist College. Controversy arose, however, between the new bishops. Asbury, self-taught, highly disciplined, and a profound reader, preferred a school drafted after the Kings- wood School in England, which had its start in 1748 under JOhn Wesley. Great care was exercised in the admission of pupils to I(Ilngswood. Students were under surveillance of a tutor day and night. Recreation was considered to be garden work or 1Zhe performance of assigned inside work duties. Students 3 lePt in a common hall; there were no commuters. The young In en retired early, for their day began at four o'clock each mo thing. After an hour of private reading, meditation, and \ and 1In the structure of the Methodist Episcopal Church U . in the current structure of the Methodist Church (1939 n 3017;: 1'1 of the Methodist Episcopal,.Methodist Episcopal Church, (gen 1:11, and the Methodist Protestant Churches), the General ference in effect is the primary seat of authority. It ' 31% lginally was made up of ministerial members but later lay chuigates were added. It is the top governing body of the rQ11. 25 prayer, they breakfasted at six and classes began by seven.1 Wes ley's disregard for play, which became for Cokesbury, a guiding principle, is brought out in his published works by the statement, "He who plays as a child will play as a man."2 The second side of the debate, headed by Coke, the product of a complete and formalized education at Jesus Col lege, Oxford, advocated the first American Methodist school should be a college. This college was to serve the Methodist Episcopal Church as the Congregational, Episcopalian, Presbyterian, and Baptist colleges served their "Mother Church." The General Conference decided in favor of Coke's Proposal. As a tribute to the two bishops, and a means of healing any wounds, the college was named Cokesbury. The cornerstone was laid in 1785 at Abingdon, Maryland. Classes Con'unenced in 1787 . Contradicting Positions on Higher Education At this particular period in the growth of the Metho- dist Episcopal Church, contradictory positions were evident a 8 to the educational needs of the Church, its ministry and l - alty. The first Book of Church Doctrines and Discipline), ad opted in 1784, strongly emphasized the "saving of souls" \ Yot‘k. 1A.W. Cummings, The Early Schools of Methodism (New Phillips and Hunt, 1886), pp. 11-12. Ab: 2Francis J. McConnell, John Wesley (New York: lI‘lgdon-Cokesbury Press, 1939), p. 269. 26- over the "gaining of knowledge." On the one hand, a secondary purpose of Cokesbury College was that of, "working for the benefit of our young men who are called to preach, that they might receive a measure of that improvement which is highly eXpedient as a preparation for public service."1 On the other hand, the Discipline of 1784 clearly advises preachers r1c>t: to permit study and learning to interfere with soul saving: "If you can do but one, let your studiesalone. We would throw by all the libraries in the world rather. than be guilty of the loss of one soul."2 Peter Cartwright, a Methodist leader of the early nineteenth century, compared £111 (educated preacher to "lettuce growing under the shade of a peach tree" or to a "gosling that has got the struddles by wading in the dew."3 As late as 1840, the Address of the Bishog delivered at General Conference, found the episcopacy Critical of this educational indifference: "And it is not to be denied, that there existed among us, to a considerable eXtht, even down to a recent date, strong opposition to col“triencing this important enterprise [education] among our- SelVeS."4 \ 1Cummings, op. cit., p. 22. (N 2William Warren Sweet, Methodismin. American History .ew York: Abingdon Press, 1954-)», p. 49, 1‘0 3Ibid.., p. 223. Cartwright later played/tan important 1e in the founding and operating.of.severa-1.Methodist colleges. Q0 agournals, General Conferences of the Methodist Epis- \D\a1 Church: 1890. 1844 mew York: Carlton and Lanahan, 1844), 11 a Part I, p. 140. 27 It is little wonder that the Methodist Episcopal (:t11J1:Ch was unsuccessful in founding permanent colleges dur- 2111£5 the 1784-1820 period. Nevertheless, the foundation for bdeetztiodist higher education was laid during this period with 135.53110ps Coke and Asbury providing the momentum and sharing t:riee disappointments. Cokesbury College and Other Early Schools Cokesbury was established in the center of Methodist inf luence since some one-third of the total Church membership in the United States, at that time, was in the State of bdéizr)rland. By 1794 it was incorporated and authorized to confer degrees- While Coke had his way that the school be callecla college, its academic program wasnot of college level, particularly when compared with the long established I>13<38338ms.of the.other church colleges. In structure, the pro- gram bore a marked resemblance to Wesley's Kingswood School. It appears Cokesbury was doomed before the doors were fully opened. As mentioned before, the Church Discip- QEEEEES: had a dubious opinion of higher education and there is e . 7':L<1ence that Wesley did not hold Bishops Coke and Asbury in an 73 Iligh esteem as he once had. In a letter to Asbury, S; ealp‘Iember 20, 1788, he commented on the founding of Cokesbury: But in one point, my dear brother, I am a little afraid the Doctor and you differ from me. I study to be little: you study to be great. I creep: you strut along. I found a school: you a college! Nay, and call it after your own names. 0 beware, do not seek 28 to be something! Let me be nothing, and Christ be all in all. 1 After such a tongue lashing and particularly after £1 Cli.sastrous fire in 1795, it is little wonder Asbury on January 5, 1796 wrote in his Journal: We now have a second and confirmed account that Cokesbury College is consumed to ashes, a sacrifice of L 10,000 in about ten years! The foundation was laid in 1785 and it was burnt December 7, 1795. Its enemies may rejoice, and its friends need not mourn. Would any man give me-L 10,000 per year to do and suffer) again what I have done for that house, I would not do it. The Lord called not Mr. Whitefield nor the Methodists to build colleges. I wished only for schools--Doctor Coke wanted a college. I feel distressed at the loss of the library. While Asbury had good reason for feeling Methodists Were not called. to build. colleges, history proved him to be M~ in error.3 (N lGuY 53- Snavely, The Church and the Four-Year College ‘3‘? York: Harper and Brothers, 1955), p. 90. AK 2Elmer T. Clark, The Journal and Letters of Francis ._£EJELEEY: 1794-1816 (London: Epwortthress,1958), II, 75. -t‘3 3A second Cokesbury was founded in Baltimore, but it ‘t11<) ‘was consumed in a 1796 fire. E. Gerald Ensley claimed tie Methodists established some 1,200 educational institu- (rq§:“8 during 1784-1930; The Marks of Christian Education 1958§Vi1131e8 Tennessee: The Methodist Publishing House, , . . 29 During and after the Cokesbury era, Asbury gave much time and effort to the founding of district schools, some of m ich later became good academies or seminaries..- It is not known how many such institutions were born of the joint efforts of Asbury and wilderness bands. A few, in Spite of their non-existence today, should be mentioned for they accomplished much good for the Church. They produced the few learned Methodist men of the period, and they prepared Me thodism for the educational awakening that opened the 1820 General Conference. Ebenezer Academy founded in Brunswick.County, Virginia, is claimed by one historian (Cummings), to have antedated Cokesbury. His evidence is inconclusive and its establish- ment probably followed that of Cokesbury by one or two years. TWO other academy-type institutions attempted by Asbury and Others were Bethel Academy, Kentucky founded 1790 and Union School, Uniontown, Pennsylvania, 1792. Another early school was the Wesley and Whitefield School. Although it failed to open, the school, with the aRproval of the Georgia Conference, was to have been financed, in Part, by a subscription of 1,250 pounds of tobacco, worth ’000. While the Methodist Church historically was opposed sInoking, it was’ynot opposed to financing schools through the sale of tobacco. Another and later example is Duke Un- lVersity, North Carolina, which received much of its fin- an . ' Q:Lal strength from tobacco fortunes. 30 A third attempt to establish a college was made in 1816. Named Asbury College, it was located in Baltimore. Chartered in 1818, it quickly folded for lack of funds and be cause-"of a mongrel religion," a Methodist comment on the fact that too many teachers were not of the Methodist faith. ghe Methodist Awakening Period 1820-1840 By 1820 Church membership exceeded 250,000 including 39 , 000 Negroes. The General ConferenceMinutes reported 904 traveling preachers. Such expansion demanded new church ins titutions to meet the growing needs of thipeople. At a t ime when denominationalism and higher education were so c losely knit, the absence of a single Methodist college was L1I'lcloubtedly a source of embarrassment and reproach to the biShops and others. At the 1820 General Conference in Baltimore, the de legates were made to realize that no Methodist college e"(isted. They had indeed been successful in saving souls, but not in meeting the educational needs of the people. By C O O onference action it was recommended to the Annual Conferences t hat they establish, "as soon as practicable, literary insti— t . utlons, under their own control, in such a way and manner as 1: ‘ "1 . hey may think prOper. The success of this recommenda— t. 1011 can be measured in that within twenty years, the bishops w , ere warning against the multiplicity of colleges. \ 1Journals General Conferences of the Methodist Epis- 23% Church: 1796-1836 (New York: Carlton and. Phillips, .1855), ‘ .08. 31 The rapidity and success with which the Annual Con- ferences established colleges, following the directive, can 1:53 ascertained by the fact that fourteen present-day Metho- dist colleges and universities were founded during that t::iJne.1 Universities Emory 1836 Atlanta, Georgia Duke 1838 Durham, N. Carolina Boston 1839 Boston, Massachusetts Colleges Randolph-Macon 1830 Ashland, Virginia LaGrange (2nd) 1831 LaGrange, Georgia Dickinson (1773) (Methodist- related) 1832 Carlisle, Pennsylvania Allegheny (1815) (Methodist- , related) 1833 Meadville, Pennsylvania McKendree 1834 Lebannon, Illinois Albion 1835 Albion, Michigan Emory and Henry 1836 Emory, Virginia Wesleyan 1836 Macon, Georgia DePauw 1837' Greencastle, Indiana Greensboro 1838 Greensboro, N. Carolina Southwestern 1840 Georgetown, Texas All of these colleges, and others which failed or tléi‘vke since severed their church affiliation, were founded bE§1:Vveen 1830 anda1840. At least three earlier but unsuc- cessful attempts. had been made within a few years of the 1820 \ 1An Annual Conference is the composition of all min- 3asters and lay delegates of a certain area, presided over by an: Iishop. Representatives from the several Annual Conferences e tend General Conference (the primary seat of authority) once {Very four years. Annual Conference convenes yearly. It is bhe source of authority for Quarterly and District Conferences elow it. 32 Conference directive. Augusta College, located on the Ken- tucky side of the Ohio River, was Opened in 1822 by the Ohio Conference. It closed in 1849. The Pittsburgh Conference in 1826 established Madison College at Uniontown, Pennsyl- vania. It too survived but a few years. In 1829 LaGrange College became the first college in Alabama. The State in 1872 assumed its indebtedness. Today it is AlabamaState Teachers College at Florence. The Period of 1840-1860 At the opening of the 1840 General.Conference the statistics for 1839 showed in membership: Whites, 650,357; Colored, 87,187; Indians, 2,249. The traineiministry tOtaled 3,296.1 The bishops, very much concerned-.with the multiplicity of colleges, unsuccessfully sounded the alarm. E2"{Pansion continued so that by the 1844 General Conference in New York, the episcopacy in their address to Conference, 151:7e8ented the picture of financial plight facing several Q0 lleges and the resulting effect upon the Church's repu- tation: We apprehend that if accurate and full reports of the financial conditions of our collegiate institutions are laid before you . . . it will clearly appear, as matter of fact, that a num- ber of them are trembling to their foundations . . . . These colleges may have had their rise \ E 1Minutes of the Annual Conferencespof the.Methodist 1813“ 5'1 Church: 1829-1839 (New York: -I.- Mason. and G. Lane, 40 9 II, p. 790 33 and progress without your direction and super- intendence; but they cannot have their decline and fall without involving your reputation, and that of the whole Church. 1 Church Schism At this point in the history of Methodism and its :zrcalle in American higher education, events, coupled with strong feelings, and even conflicting interpretations of Christianity, brought to the forefront the unsolved question of slavery. 13.5; early as 1780 and in each General Conference since 1784, 1:]:Lea question of slave holding was brought to the floor. Each time positions became more set until the issue, which in 1844 5.11‘Iolved the holding of slaves by a Southern Bish0p, James O - Andrews, clearly divided the assembled delegation. A <=11ference action which gave laymen voting privileges in the ggcarxrernment of the Church. 'This later had a significant <32E715ect in the operation of the colleges, the make-up of the trustee boards, and in the general phiIOSOphy of education. By 1876 Church membership was 1,500,000. The Metho— <3;i.s;t.Freedman's Aid Society, established in 1866, had within ten years, aided in the founding and supporting of twelve ' Negro educational institutions in the South. Church efforts during the eighteen-eighties were con- <:‘311t:rated on increasing student aid, further developing the F‘Z'L‘eedman's Aid Society and college endowments, strengthening (>1? Ifieligiops education programs in the colleges, and estab- lilsl'lzlng greater importance to the role played by the Board of Education. For lack of authority and voice, the Board was unable to wield a strong enough hand and cooperation jf1:(311n the colleges was lacking: "But the numerous failures ‘tCD <2omply with such requests [statistics, academic, financial a. Ilgl religious] when heretofore made, suggest the fear that \ c lJournal, General Conference of the Methodist Epis- ‘§E£%%l Church: 1868 (New York: Carlton and Lanahan, 1868), ‘ 34. 38 ‘tcao many of those . . . called to preside over our literary :izistitutions have yet to be educated to the broad views of 1:1me very enterprise in which they are engaged."1 In this sséarne period the Board reported that a number of colleges be- longing to the Church had become extinct, and some others ,tléalj changed ownership. Formation of the University Senate To give uniform academic quality to the Methodist Episcopal colleges, more Church authority, and indirectly, ,ggzrcaater financial stability to the total Church-College 111<>nuement, the Church-Discipline of 1892 was changed to in- c22L1Jde the creation of the University Senate: There shall be a University Senate, . . . authorized by the General Conference and appointed by the Board of Bishops composed of practical educators, one from each General Conference District and one at large, who‘ shall determine the minimum equivalent of academic work in our Church institutions for graduation to the Baccalaureate degree. The Curricula thus determined shall provide for the historical and literary study of the Bible in the vernacular.2-' The Senate made it possible for the Board of Educa- t - I 1—<>r1 to require not only cooperation, but standards and s. tZeitistics. At stake was the Church’s recognition of the \ - lJournal, General Conference of the Methodist Episco- lagLl;__Church:'1884 (New York: Phillips and Hunt, 1884), p. 617. Q 2The Doctrines and Discipline offthe Methodist Epis- —42£531 Church: 1892 (New York: Hunt and Eaton, 1892), p. 166. VVJ . Ergncn-Jh r1-— 39 institution as representing college level work and the Church's resulting financial support.1 The founding of this body antedates by two and one-half years, the establishment o f the North Central Accrediting Association and is gener- a. IL 1y recognized as the oldest standardizing agency in the U11 ited States . Early Twentieth Century Problems By the turn of the century, Church membership was approaching 3,000,000. Some $4,000,000 had been spent in support of the Methodist Freedman's Aid Society in the sus— taining of Christian eduCational institutions in the South. In 1912 the bishops reported 47,084 students were attending Me thodist colleges and universities. That same year each A:K'lil-"leal Conference was charged to organize within its bounds a Board of Education. Until the call-to-arms in World War I, the emphasis 8 ince 1892 was on academic and financial upgrading of the educational institution. With the War, the emphasis through— out the higher education field was on existence. Many Methodist colleges financially were saved and had the oppor- tunflity to patriotically serve, by hosting units of the S‘Qldiers Army Training Corp. Following the War, the financial \ t 1The first "Official List of Colleges and Universities" meeting Senate requirements was published in the 1896 General cmlference Journal, p. 756. « 4.! s . .ilh‘quagg v. . m 40 Igjcrcablems, however, plus the growth of secularism mounted, and t:]:1 the Uniting Conference pointed out the one side of a grow- i n 8 problem: 'CDE’3311 by \ §Chur P . 667. Mbthodist Colleges are largely of local ori— gin and exist to too large a degree by local interests and local support. They are separate and distinct from each other, often in competition, and without coordinated con- sideration and encouragement. The mortality among them in recent years has been high. The time has come when something to insure perman- ence must be done or the church college may pass out of existence. On the second side of the problem was a dubious con- the Church that some of the colleges were not being 1Journal General Conference of the.Methodist Episco— ch: 1924 (New York: The Methodist,Book Concern, n.d.), The Wesley Foundations are religious-social.centers c’perated on the campuses of state college's‘and universities. 2Journal, Uniting Conference of the Methodist Epis- e0 al Church, Methodist Episcopal Church, South, Methodist ~£2_t_estant Church (New York: The Methodist Publishing House, 1939), p . 155. 41 ¢::c>mp1etely faithful to their Christian commitment of allowing 1:~eeligion to function as an integral part of education in all :i.‘t:s aspects and at all levels. This concern is clearly brought out by Bishop G. Bromley Oxnam, chairman of the ],‘E>44 Commission on Objectives in his 1944 Conference address, earzrititled Christian Without Apology, Methodist With Pride. (2):H:nan|stated the need for development of a Methodist educatiOnal ];>21.an.whereby the colleges were more definitely related to the Church, and the Church, in turn, more definitely committed 1::<:> greater financial support. That too many of the colleges ‘~r‘tib1er problems into the background. Thirty-nine Methodist n‘lndstitutions, after the outbreak of war, were selected by tzliié federal government for wartime military contracts. cziCVilian male enrollments were depleted by 75 per cent. \ ‘ lJournal. General Conference of the Methodist Church: .%g&%7éNashville, Tenn.: The Methodist Publishing House} n.d.), 2Myron F. Wicke, The Methodist Church and Higher Edu- Sggion: 1936—1964 (Nashville, Tenn.: Division of Higher Edu— cation, Board of Education, 1965), p. 18. 42 With the G.I. Bill, Methodist college and university enrollment hit a new high in 1948 of 208,665 students, or one-tenth of the total number of all students in all colleges and universities in the United States. Subsidization of ve terans' education by the federal government accounted for 4c>‘\2ner 50 per cent of maintenance receipts in these institu- ‘t::5_wons while the amount given by the Church for the same period equalled 25 per cent.1 Attempts to Strengthen ChurchLCollege Ties What Oxnam had pointed out in 1944 had by 1950 emerged ‘Eiuss the central problem facing Methodist higher education. If 't317113 Church wanted Christian higher education, it had to pay 13‘:>1? it,; and if the colleges were to receive such aid, the (:JbIIJurch was insistent on a clear and positive postion on the christian Faith. Action taken at the 1956 General Conference e’Z'Eitablished a Commission on Christian Higher Education in an e ffort to "strengthen the bonds that bind our institutions ()1E7 learning to the Church; to lead our schools and colleges t:<3 a thorough commitment to Christian standards and ideals; and to lead the Church in an effort to undergird them with adequate moral and financial support."2 \ 1Journal,_General Conference of the Methodist Church: 1&% (Nashville, Tenn.: The Methodist Publishing House, 1952), P. 70. 2Journal._General Conference of the Methodist Church: 1960 (Nashville, Tenn.: The Methodist Publishing House, 1961), O 07. ’O git... in. BY. ~1.~;.§§1 43 As another means of attempting to bring sharper focus on the>problem and to blend further the abilities, experience, and programs of certain individuals, a Division of Higher Education was initiated in 1960 to focus attention on higher education. The new division, headed by John 0. Gross, was a c: tually a refinement of the Division of Educational Institu- ti on, which Gross had served as general secretary. Its four major areas of concentration were, and are now in: (1) Educa— t: ional Institutions; (2) College and University Religious Li. :fe; (3) Ministerial Education; and (4) Public and Church Re lations. Gross, up until his retirement in January, 1965, S quarely represented the Church to the educational institu- tions and just as squarely represented the colleges before the Church. His successor‘is Myron F. Wicke, whose profes- Si Onal career as an educator has revolved around Methodist 1ifLSher education as a college professor, dean, and long-time division staff member. The problems he now faces are not new, only larger. Summary Cokesbury, founded as the first Methodist College in 1785, is historic only to the extent that it represented a \ 1John 0. Gross, prior to his work on the Board of Edu- cation had served as a Methodist minister, district superin- tendent, president of Union College and later came to the Board from the presidency of Simpson College. 44 beginning. Between its demise by fire in 1796 and the found- ing of any permanent Methodist College, a period of over th :‘irty years elapsed. This delay was due, to a great extent, to the Church's position of "saving souls" over the "gaining of knowledge." Once the emphasis had switched, the Methodist éwakening Period of 1820—1840 saw an Annual Conference college moxrement gain such momentum that in less than twenty years ~ the episcopacy that had originally issued the directive to build colleges had to warn against over-expansion. Unheeded, the multiplicity of colleges continued and coupled with Church separation between North and South, the Civil War, and the growth of public eéiucation, financial problems beset the Me thodist college movement. To rectify this and bring the Chl—‘Irch and the colleges closer together, a Board of Educa- t ion and the first standardizing agency in America, the LII'li’le‘qersity Senate were enacted. The success of the Senate in Upgrading the educational quality of the colleges was of rue~550r importance. Financial problems remained critical to the extent that many Church colleges ceased to exist or changed o“Vi'le‘rship between 1870 and 1900. The surviving colleges needed more assistance. The church by 1944 concerned with the growth of secularism, was not completely satisfied that the colleges were advancing T:eligious education. The situation today is no different. Seventy-five four-year colleges are currently related t30 the Methodist Church.1 The 1963-64 Statistical Summary -__ 1A complete listing is given in Appendix 0. 45 C):f? Methodist Institutions printed in 1965 shows for these colleges the following statistics: Faculty Employed 5,064 Students Enrolled 99,956, Value Physical Plant $439,091,259, Endowment $202,785,659} Methodist higher education today claims the largest Protestant denominational effort. Its contribution to s ociety is no small one. 1President's Bulletin Board: Statistical Insert Nashville, Tenn.: Board of Education, Division of Higher Edu- cation, June, 1965), pp. 2- 3. CHAPTER I I I THE EARLY CHRISTIAN TRADITION IN METHODIST HIGHER EDUCATION: COKESBURY COLLEGE, 1785 What goals, aims and objectives, structured the begin- ning of the Methodist College Movement? What historic Chris- t ian principles guided the educational program, financial arrangements, administrative policies, extra-curricular activities, and the religious life of the students? Cokesbury was Methodism's first attempt at higher education. As a continuing enterprise, it failed. As an initial step, it succeeded. The brief history of this school, called a college, covering less than ten years of actual operation, lays the foundation for a study of the Methodist Christian tradition. In 1785, Bishops Coke and Asbury issued a circular 1:0 the Church detailing the objectives and plans of the Q0llege. Because the two college fires consumed the official be Cords, this circular is all that remains. Its contents, hovever, are clear and when coupled with an understanding of the period, the original Christian principles can be identi- fied as can their role in the development of a movement. 46 47 Before, during, and following the Revolutionary War, 23. :period of irreligion and "free thought" existed in America. rs. "godless Harvard" was a common eXpression. Even Yale, a estrljpposed center of conservatism, had, before the war, felt the force, and students on Sunday were free to worship ac- cording to their own conscience. Methodism was evangelistic; it came to "save souls." ]L t: had, in its beginning, a strong desire on the part of some, 1::<:> found a denominational college. At the same time it har- bored a suspicion, or at least a caution, for education. I ts first attempt at founding a denominational college was 12>45313un at a time when denominationalism was temporarily de- C lining. Cokesbury was of, by, and for the Methodist Church ‘E‘JEICi its membership. It had little time or desire to educate the irreligious as pointed out in the bishop's circular: For we are persuaded that the promiscuous ad- mission of all sorts of youth into a seminary .of learning is pregnant with many bad conse- quences. For-are the students likely (suppose they possess it) to retain much religion in a college where all that offer are admitted, however corrupt already in principle as well as practice? And what wonder when (as too fre- quently it happens) the parents themselves have no more religion than their offsprings? The three guiding objectives of Cokesbury were: (1) to 8eI‘ve the sons of traveling Methodist ministers; (2) orphans; and (3) the sons of subscribers and friends. Cummings, POinted out, "At one time the college had on its list about ¥ 1Nathan Bangs, A Histogy of the Methodist Episcopal Eggggh (New York: Carlton and Porter, 1857), I, 233. 48 one hundred students, representative from the best Methodist ,..1 families in the nation, . . Cokesbury was denomina- tional. It was projected as a school for Methodists; it was controlled by Methodists; it was, in the main, financed by Methodists. A second principle was that of student aid; a concern for not only the sons of those able to afford an education, but for the orphans. It will be expected that all our friends who send their children to the college will, if they be able, pay a moderate sum for their education and board: the rest will be taught and boarded, and, if our finances will allow it, clothed gratis.2 From Minutes Taken at the Several Conferences of the Methodist Episcopal Church in 1790, the question was raised as to the I'number and expense of the charity-boys which are taken for next year." The answer, "There are 15 boys, who are wholly or partially on charity: and the expense of board- ing them, is computed to be about 275 pounds per annum."3 The early and definite attempts by the college to educate the classes, provided a religious commitment was 0 1Cummings, op. cit., p. 31. 2Bangs, op. cit., p. 230. 3Minutes of the Methodist Conferences 1773-1794: Under the Sn erintendence of John Wesley, Bishops Asbury and Coke (nip. John Dickins Publisher, 1794) p. 146. This source, in answer to the question number 15 - "What appears to be the remaining debt of Cokesbury," gives as the answer "L 860-11-2." 49 evident, seems quite clear, and the second of three "objec- tives of considerable magnitude,” that of educating and supporting orphans, was a workingobjective. Whereas Wesley spoke of knowledge and vital piety, Cokesbury was founded with the idea of instruction in the Christian doctrines and practices, not equal with, but taking precedence over academic instruction. While the bishops' circular mentioned learning and religion going hand-in-hand, the strength of two other statements, plus the overall tone of the general circular, bears out the significance of Christian doctrine instruction as the dominant principle over and above academic instruction. After listing the courses of instruction the following appears: "But our first object shall be to answer the designs of Christian education, by forming the minds of the youth, through divine aid, to wis- dom and holiness, tut instilling into their minds the prin- ciples of true religion . . . ."1 To this is added the fact that the principal object was that of instruction in the doc- trines, spirit, and practices of Christianity. The point here is not to create the idea that the academic program was merely an afterthought, but rather to establish that, in the begin-. ning, the Methodist-Episcopal Church first and foremost was concerned with teaching the Christian doctrine, and because 1Bangs, o . cit., pp. 24-26. 50 this concern continued even into the 1820 period, the Church had little interest and no success in founding a permanent college. I Another section of the circular points out that, "above all" great care was to be taken that due attention be paid to the religion and morals of the children, and to the "exclusion of all such as continue of an ungovernable temper." The discipline at Cokesbury was extremely strict with the College replacing the parent as the voice of authority. A paternalisticpposition was definitely a principle;adopted.for the original Methodist Episcopal College...Play was prohibited, early rising mandatory, habits closely scrutinized, and com- muting unknown. Private corporations, asinterpretedixlthe original charter of a present-day Methodist college, are of three classes: first, those that are civil or business and formed for the temporal benefits of its members (railroad company, bank, club); second, those that are ecclesiastical and created for the advancement of a religious association and the admin- istration of the property of chartered churches; and third, those that are eleemosynary and established for the manage- ment and operation of colleges, academies and the like, based on private subscriptions and donations. 1Charter, Athens College, 1843, Sec. 4. 51 Cokesbury was financed through subscriptions and dona- tions largely gathered in small sums by the two bishops in their travels. Methodist membership at that time was about 18,000 and their poverty is well known. At the time of the disastrous fire in 1795, the college and its library were valued at some $50,000--all of which came as the result of a small gifts type of charity. The college was an eleemosynary corporation and charity a major Christian principle. Compared with this, Harvard, in its beginningmand.for over.one hundred years, had depended on financial assistancesfromsthe.Sta;e of Massachusetts; William.and.Mary.had_fornyearswdependedeon a legislative tobacco tax; Yale likewisewhadebenefited from various state ties. These andhothers.werennot-inwthewstrict sense of the word--eleemosynary corporations. .They actually could not be considered anything but church-state colleges.1 0f Cokesbury, the bishops asked that it be financed by yearly collections throughout the circuits and.endowments from friends. It was, in its beginning and through its short existence, a church college, an eleemosynary corporation. The College was the child of the General Conference. The delegates had approved it;.the bishops raised the money and for the most part drafted.its objectives. The+institu— tion was under the presidentship of the bishops. They or 1For good coverage of state aid to private education, see The American College and University, by Frederick Rudolph (New York: Alfred A. Knopf, 1062),.pp. 184-189. 52 their delegates, were to examine "into the progress" of the students in learning, at least twice a year. Although located in the State of Maryland, Cokesbury was in no sense solely a product of Maryland Methodists. Its power came from the General Conference and was controlled by it. In its begin- ning, centralized control was a distinguishable principle.of the Church's concept of the Christian traditionrin higher education.1 Prayer and worship were natural partamofithemopera- tion of the institution as it affected“bothwstudentsaand staff. Under the "Rules for the Economy of the:College»and Students," rule two announced, "all themstudents, whether they lodge in or out of the college, shall assemblertogether in the college at six o'clock [a.m.] for public-prayer, . . . and on any omission shall be responsible to the president."2 Another rule covered "public prayer" at seven in the evening. Great care was taken in the hiring of a president and the teachers that they were not only committed to the Christian Faith, but also capable of embracing every opportunity of instructing the students in the "great branches of the Chris- tian Religion."3 There was definitely a strict adherence to 1One author, John 0. Gross, Methodist Beginnings in Bigger Education, concludes that Cokesbury was incorporated in 1794 and this vested institutional controlwin the hands of a trustee board. Within a year, however; firesdestroyed—the enterprise. Nashville, Tenn.: Board of Education, Methodist Church, 1959, pp. 19-20. 2Bangs, op, cit., pp. 237-238. 31bid., p. 233. 53 the Discipline of the Church and a positive commitment to the Christian Faith. The training of ministers did not command the impor- tance of purpose in the founding of Cokesbury, as it had in the establishing of the earlier church colleges. Donald G. Tewkesbury's conclusions about the ministerial nature of the early colleges in his The Foundingof American.Colleges;and Universities Before the Civil War, were correct as.theysre- lated to those colleges up to the Revolution, and many there- after, but his statement, "It [Ehe American Collegé} was designed primarily as a 'nursery' of ministers," cannot be applied to Cokesbury and the Methodist Church.philosophy of 1785.1 As already established, the Church Discipline of 1784 advised preachers not to permit study and learning to inter- fere with "soul saving." Twenty-one years after the founding of Cokesbury, the Church Committee on Ways and Means, was still advocating that a collegiate education was not essential to a gospel ministry.2 Although the three detailed objectives of the college, as spelled out in the bishops' circular, make no mention of ministerial training, a single statement does indicate that while not a primary principle, such an objec- tive was secondary in the original planning of the College: 1New York: Teachers College, Columbia University, 1932, p. 32. “zipprnals of the-General Conference: 1796-1836, 0 .. Cit,” hp. .149. 54 "The institution is also intended for the benefit of our young men who are called to preach. . . ."1 The Initial Principles of the Christian Tradition When the term "Christian tradition" is examined as to the historic content that gives it meaning within the Methodist Church College Movement, this study.concludes.that eight principles are evident and significant: (1) The initial purpose of Cokesbury was primarily to serve the Methodist Church and Methodist families: for all « practical purposes, it had a denominational character. (2) This denominational character was backed up by a positive.Christian Commitment. (3) Christian doctrine instruction was the dominant objective over and.above academic instruction within a classical program. (4) Methodism, a religion "of the masses," attempted to project this in its higher education.program.through a strong student aid emphasis. (5) The College replaced the parent as the voice of authority: paternalism was strict in its enforcement of religious, moral, and academic codes. (6) Cokesbury was financed through small gifts charity; it was an eleemosynary corporation. 1Bangs, o . cit., p. 230. 55 (7) In its beginning control was centralized in the General Conference. (8) A secondary objective or principle was that of trainingflyoung men for the ministry. The Methodist College Movement: 1820-1865 It is recalled that at the 1820 General Conference it was recommended that the Annual Conferences.establish,as soon as possible, literary institutions underttheirmcontrol.1 This immediately signaled a change from the originalnprinciple of centralization (control by General Conference) to aaform of decentralization. Another change detectable as early as the eighteen-twenties, was the beginning of the upward move- ment in the importance of academic instruction. In 1825 Augusta College of Kentucky came under the presidency of Martin Ruter, an excellent scholar and American Methodism's first holder of an honorary doctor of divinity degree. In 1827 Henry Bascom, a young man of academic ideas, as president of Madison College in Pennsylvania initiated several curricular ideas, including the development of the first department of agriculture in any college in the country. While these men remained concerned with the students' religious education; they undoubtedly gave their institutions an academic tone exceeding that of Cokesbury. 1See page 31. 56 Few families had a surplus of money. If youths were to be educated, the school had to be "brought to them" and the expense kept within their limited means. In these facts lies the reason for the founding of so many Methodist col- leges between 1820 and 1860. Hamline University was founded in Red Wing, Minnesota, "at a time when tepees were more plentiful than houses, and Indian trails more common than highways."1 The aggressive- ness of the Methodist movement is pictured in a statement which appearedixuthe Illinois Wesleyan Story: 1850-1950 concerning a bitter winter's day: "There is nothing out today but crows and Methodist preachers."2 In Iowa as early as 1841 Metho- dist leaders in the area "were at work to bring higher edu- cation to the territory. Of this, Iowa Wesleyan was brought forth, first of all the educational institutions of her ,..3 grade in Iowa . . . Willamette, in Portland, Oregon, called "the pioneer university of the west," was founded 1fiistoryof Hamline University of Minnesota From 1854 to 1869 (Red Wing, Minn.: The Alumni Association of the College of Liberal Arts, 1907), p. 15. Hamline in 1869 was relocated in St. Paul, Minn., where it remained. 2Elmo Scott Watson, The Illinois Wesleyan Stopy 1850- 1950 (Bloomington, 111.: Illinois Wesleyan University Press, 1950), p. xvii. 3Historical Sketch and_élumnipRecord of Iowa Wesleyan College 1842-1917 (Mount Pleasant; Iowa; Mount Pleasant News Journal, 1917), pp. 8-9. in 1842 and claimed the title of the oldest institution of higher learning west of Missouri.1 Eighteen of the thirty Methodist Colleges were in operation prior to the Civil War.2 Through a study of their catalogs of this period, published histories, General Con- ference Journals and Church Disciplines and again coupled with an understanding of the times, it is possible to confirm cer- tain earlier principles and identify some new principles as making up the Christian tradition at the time of the Civil War. Eighteen Pre-Civil War Methodist Episc0pal Colleges Under Study and Still Methodist Related Albion College - Albion, Michigan Allegheny College - Meadville, Pennsylvania Baker University - Baldwin, Kansas Baldwin-Wallace College - Berea, Ohio Cornell College - Mount Vernon,‘IoWa DePauw University - Greencastle, Indiana Dickinson College - Carlisle, Pennsylvania Hamline University - St. Paul, Minnesota Illinois Wesleyan Univer- sity - Bloomington, Illinois Iowa Wesleyan College - Mount Pleasant, Iowa Lawrence University - Appleton, Wisconsin MacMurray College - Jacksonville, Illinois McKendree College - Lebanon, Illinois Mount Union College - Alliance, Ohio Ohio Wesleyan University - Delaware, Ohio University of the Pacific - Stockton, California Willamette University - Salem, Oregon Moores Hill College (now Evansville College - Evansville, Indiana) 1 Robert M. Gatke, Chronicles of Willamette (Portland, Oregon: Benford's and Mort, 1943), p. 73. 2 The thirty colleges are those colleges which today remain as Methodist-related from a group of thirty-five Methodist colleges surveyed by Floyd Reeves in 1932. f) 58 A Denominational Character It quickly becomes evident that with the almost ex- plosive efforts of the Church between 1830 and 1860 some changes in the denominational character of the colleges are to be expected. While the catalog wording still accentuated the title, "denominational college," all the institutions, in their admissions programs were projecting to the general public a non-denominational but Christianmemphasis: No particular religious faith shall be re- quired by those who become students.1 No effort is made--none will be made--to teach the peculiarities of any sect, . . . but the principles of Christianity are fully embraced and taught, as a.portion of instruction.2 The majority of the catalogs of these eighteen colleges made it clear that the student, or his parents, was to decide which church was attended by the student on Sunday. The non-denominational character of the admissions program seems clear. Either by design or due to the need for bigger enrollments, all white-Christians were walcome. Several catalogs and some early college histories referred to the faculty as "dedicated Christians," but none indicate a required Methodist commitment. At Lawrence, certain original stipulations prevented any such sectarian commitment. Amos Lawrence, principal donor of Lawrence lCharter, Baker University,.1858, Sec. 2. 2Eighth Annual Catalogue1 Mount Union College-(Alli- ance, Ohio, 1864-65), p. 22. . . . .. .3, s . 1 n\ aflv - At Fifi M.—,&\ D\ n s n\~ I i r . A y. .1 A4& a I... - p6 n § 1v All s\v a: N~1N “Hit .- .k ‘0.“ IA. k 59 University, specified that "no sectarian or denominational conditions be imposed on trustees, faculty, or students."1 It is a safe assumption that most, if not all, of these col- leges first sought out Methodist teachers, but were not adverse to employing others who professed a Christian belief. Because of the Church's late entry into the field and con- sidering the small number of graduates produced by the early Methodist colleges, there could not have been a suf- ficient supply of academically qualified Methodist faculty members. The major denominational ties of this period were: (1) financial, with all eighteen colleges receiving some form of initial and continuing Church support; and (2) control, at the Annual Conference level, through ministerial repre- sentation on the official college board, or Conference ap- proval of a majority of the trustees serving such boards. Thirteen of eighteen colleges were so controlled. The character of the colleges under study during this period is best described as that of a modified denominational imag o A Positive Commitment to the Christian Religion Any study of the Methodist Episcopal Church and its colleges of the 1850-1865 period will clearly reveal a 1Lawrence University Catalogue: 1964-1966 (Appleton, Wis.: 1964): p. 5. 60 positive (as opposed to a neutral or negative) and common commitment to the Christian Religion. By this statement, it is meant that the Christian Faith was the unifying factor in the total college program. The sentiments of the Rev- erend J.P. Durbin, in his 1834 presidential inaugural address upon the re-opening of Dickinson College under Methodist sponsorship, eXpressed the general position of religion within Methodist Higher Education up to the Civil War. If it were possible to separate the prosper- ity of religion from the influences of edu- cation, there can be no doubt but that educa- tion would be the second great interest of mankind, as Christianity is the first . . . . Education, therefore, which has not due re- spect to our moral powers and religious obligations should never be considered or attempted.1 To be sure, commitment strength varied with each school, but basic elements were common throughout. They are clearly identifiable and they reflect a positive commitment upheld by each school. In 1860 all eighteen colleges had ministers as pre- sidents. Institutional direction then, as now, was greatly influenced by the educational philosophy, the actions, and the example set by the head administrator. Individual pre- paration for the position was more theological than academic. The president's role was that of exemplifying the Christian educator at his highest level. IInaugural Address Upon the Re-Opening of Dickinson College, 1834, by J.P. Durbin—(Carlisle, Pa: G. Fleming, 1834), p. 3. 61 The teaching staff was also a part of the Christian institution exemplification. Many college teachers of the period were trained ministers--a point of concern expressed in the Address of the Bishops before the 1860 General Confer- ence and a measure of satisfaction stated in the Report of the Committee on Education at the same Conference. When statements appeared in the catalogs regarding the faculty, a phrase usually pointed out that teachers were selected for high qualification and because they were, "Chris- tian men and women" or they were "Christian but not sectarian." Willamette's original charter stated that no person should have official connection with the school, "who.denies the authenticity of the sacred scriptures."1 It is ausafe assump- tion that a condition of employment was that of a positive commitment to thefMethodist rules of conduct. It was expected that a neutral or negative view of Christianity did not con- tribute to the process of educating. This process of educating, steeped in mental discip- line, was aimed at preparing the student for the later use of knowledge in accord with a sense of moral responsibility structured within the Christian Commandments. This was pri- marily propagated by: (1) adult example; (2) a paternalistic governing of the students aimed at defining and regulating gOOd moral behavior; (3) a knowledge of Christian philosophy 7 .va. 1Gatke,pp. cit., p. 77. 62 and history through required courses in religion; (4) the significance of worship, prayer and devotion through required chapel and Sunday church attendance; and (5) the dedication of one's self, by commitment to God the Father and Christ the Son, resulting often from revivals and student conver- sions. The catalogs of fourteen of the eighteen colleges indicated some form of required chapel. Two other colleges gave considerable attention to "daily chapel" but no indica- tion of its being optional or compulsory. The frequency of the chapel services ranged from Albion's requirement of twice each week-day to once a week at the University of the Pacific. At fourteen of these colleges, courses in religion were required as part of the study program. Revivals and conversions were common on the great majority of American college campuses up to the Civil War. Rudolph traces the college campus revival movement to its peak in 1858.1 The evangelistic spirit of Methodism was highly conducive to the spontaneity of a campus revival, the spirit of a student conversion. The 1848 Committee on Edu- cation Report to General Conference announced that as many in the schools as in the congregations had been converted. 1Rudolph, o . cit., pp. 80-83. 63 The same committee in 1856 reported: "It is deemed indispens- able to press upon the Church the importance of giving all our literary institutions a decidedly religious character. That this has not been‘overlooked . . . is evident from the revivals which have occurred within them."1 In 1860 the com- mittee reported that religious revivals had brought about the conversion of thousands of promising youth, many being called to the ministry.2 At Cornell, "scarcely a week passed without conversions. During the year 1854-55; a revival prevailed, during which time the entire school seemed to be under its influence . . . . In that revival every young man in the school, save three was converted."3 Hamline's first president, Jabez Brooks, by 1867 claimed that since 1854 there were some 300 conversions among the students.42 Ohio Wesleyan held that few students passed through the college course without becoming "hopefully pious."5 lJournal, General Conference of the Methodist Episco- pal Church: 1848-1856, 0 . cit., p. 308. 2Journal, General Conference of the‘Methodist Episco- pal Church: 18507(New York: Carlton and Lanahan, 1860), p. 454. 3The Fiftieth_Anniversary of Cornell College: 1853-1903 (Mount Vernon, Iowa: Published by the College, 1904), p. 95. 4History of Hamline University: 1854 to 1866, op. cit., p. 15. 5E.T. Nelson (ed.), Fifty Years of History of the Ohio Wesleyan Universipy, 1844-1894 (Cleveland, Ohio: The Cleveland Printing and Publishing Co., 1895), p. 61. 64 This was the spirit that prevailed. It was a posi- tive one which reflected a Christian commitment. Religious Over Academic Emphasis A religious emphasis in the beginning took precedence over the academic. While this was still the case at theatime of the Civil War, academic emphasis was on the increase~and a lessening of the differential between the two existed+ On a few campuses no differential existed. College catalogs, at great length, spelled out the types of programs and course plans in the classical course. Much attention was given to describing the museum, observa- tory, and laboratory facilities and equipment. A growing respect for science is noted in that all but one of the sample colleges offered some form of a science program.1 Without exception, the science course was generally offered for students lacking time or the financial resources to pursue the regular four year classical program.. Many teachers in the lower schools of the period were the product of the science course. In its 1856 report to General Conference, the Committee on Education sounded a careful awareness of the progress of science: In regards to the course of study your com- mittee remarks that we should not make any 1Hamline University Catalogue: 1858-59 (Red Wing, Minn.: n.d.) p. 9. “The Board have not adopted a scientific course." 65 material variation from that which has re- ceived the sanction of the ages . . . . The addition of this course rendered neces- sary by the progress of modern science, does not justify any diminution of attention to classical and mathematical studies.1 Considering that many faculty members were ministers and ministers represented a majority on several trustee boards, and remembering that mental discipline reigned as the learn- ing theory, the right combination of conditions.had“not yet emerged to permit Wesley's "knowledge and vital piety" to blend together. Vital piety still held the academic emphasis in a subordinateppole. §tudent Aid The lesson learned from the Cokesbury handling of student aid was that someone had to pay for the education of each orphan--that someone could not be the college. The les- son learned by the colleges of the 1850-1865 period was that the sale of perpetual scholarships, while solving an immediate problem, created a long-term debt. Student aid remained a principle of the Christian tradition, but it did.not assure the same degree of equality as did the original effort. Aid to students fell into four classifications: (1) Scholarships, usually perpetual, were devised first, as a means of financing operating costs and second, as a way of enabling young men to attend college. Nine of lJournals, General Conference of the Methodist Epis— copal Church: 1848-1856, op. cit., pp. 307-308. 66 eighteen colleges, in their catalogs, carried announcements of perpetual scholarships for sale. One other college, Ohio Wesleyan, sold 3,740 non-perpetual scholarships.1 Another, DePauw, in an effort to establish a permanent endowment, sold perpetual scholarships for $100 each. Within fourteen years it had raised $130,000.2 (2) A common practice was that of awarding minister- ial discounts to the sons of active Methodist ministers. (3) A few of the schools by 1864 had made arrangements for special assistance to "returned soldiers, wounded or other- wise disabled."3 One college president, WilliamaF. King of Cornell College, Iowa, visited Iowa's regiments-in.Sherman's Army and raised from the soldiers the sum of $30,000 to pro- vide tuition for disabled soldiers and their orphans.4 (4) While self-help is not evident in any of the catalogs, of this group, it is apparent that it existed on a number of campuses as revealed in the 1840 Committee on Edu- cation Report to the General Conference. The report pointed out that many colleges had connected manual labor with literary instruction. 1Nelson, 0 . cit., p. 24. _ zlpgiana Asbury University Catalogue: 1857-1858 (Indianapolis, Ind.: Indianapolis Journal Co., 1858), p. 32. 3Mount Union College Catalogue 1864-65, op. cit., p. 19. 4Cornell College Bulletin 1964 (Mount Vernon, Iowa: 1964), Vol. LXV, No. 6, p. 177. 67 Paternalism All eighteen colleges, during this period, were pater— nalistic in the governing of the students. Each held a major concern for the students' moral and social conduct. The DePauw Catalogue of 1857-58 (page 36) cited its government as "strictly paternal"; McKendree, in its 1860-61 catalog (page 25) described student management as, "paternal and mild but firm"; Dickinson's approach, outlined in its 1856-57 catalog (page 23), was "Mild and paternal"; at Lawrence, a "government which is moral and paternal" was announced in the catalog of 1854-55 (page 20). A typical and interesting statement of institutional government is that of Illinois Wesleyan's in 1859. Government The laws of this Institution are few and simple, but are sufficient to secure quiet and order. The object of instruction will be to form correct mental and moral habits, and to cultivate a taste for intellectual pursuits. Punctuality in attendance at all college exercises, and careful observance of study hours, and gentlemanly deportment, are re- quired of every Student. Visits of pleasure, gathering in groups, taking amusements on the Sabbath day—-absences from rooms at improper hours, or unpermitted absences from town-- writing upon or defacing the furniture or rooms of the college or of other public buildings—- wearing fire-arms or other weapons--drinking intoxicating liquors, or keeping them, except by the prescription of a physician--contracting debts without the knowledge or consent of parents or guardians--using obscene or profane language-- refusing compliance with any requirement of the Faculty--and all other breaches of morals or good order, or violations of gentlemanly demeanor, are strictly and totally forbidden. 68 No student who occasions trouble in any of these particulars shall be suffered to remain to exert on others his corrupting influence. The Steward will have charge of the Build- ings and Campus; and will exercise a general supervision in the absence of the Faculty; and will be required to report all infractions of order to the President. The most commonly expressed restrictions were those against the use of intoxicating beVerages, indebtedness, gambling and use of tobacco. - The Emerging Eleemosynary Structure Significant changes took place between the original financial attempts of Cokesbury and the methods used later by the ante-bellum colleges. Cokesbury was the product of a large number of small sums gathered in collections and through the personal solicitations of Bishops Coke and Asbury. Charity of the period was built around two major thoughts. The first, as expressed by the Bishops in their announcement of Cokesbury, advised the multitude of low income supporters, "You will be no poorer for what you do . . . . God is a good paymaster. And you know in doing this you lend unto the Lord; in due time he shall repay you."2 The second factor, prescribed in 1The Second Annual Catalogue, Illinois Wesleyan Uni- Versity: 1858-59 (Bloomington, 111.: William Footes Panta- graph Job Office, 1859), p. 24. 2Bangs, op, cit., p. 232. 69 the Books of Church Discipline as late as 1864, set the boundaries of the fund raising effort for the building of churches and identified the Church's position on philanthropy. Let all churches be built plain and decent, and with free seats; but not more expensive than is absolutely unavoidable, otherwise the necessity of raising money will make rich men necessary to us. But if so, we must be depen- dent on them, yea, and governed by them. And then farewelllto Methodist discipline, if not doctrine too. This position had undoubtedly hampered the college movement for years. By the eighteen fifties, little regard for it was evident and a new emphasis was given by the col- leges on successfully appealing to the "man of means." The Cornell Catalogue of 1858-59 stated: "The Trustees earnestly invite men of wealth to appropriate a portion of their means . . . . A donation of ten thousand dollars will entitle the donor to give his name or any other name to any professor- ship he may choose."2 Hamline's catalog of 1858-59, regarding its endowment, explained, "The plan to increase the endow- ment and make tuition less, is to appeal directly to the piety and liberality of men of means, who can and ought to endow the Institution munific’ently‘ for God and the Country's 3 sake." . 1The Doctrines and Discipline of the Methodist Episco— pal Church: 1864 (Cincinnati, Ohio: Poe and Hitchcock, 1865), p. 261. 2Cornell College Catalogue: 1857—58 (Cedar Rapids, Iowa: Cedar Valley Times Power Press, 1858), p. 20. 3Hamline Univepsity Catalogue: 1858-59, 0 . cit., p. 16. 70 The fact that these eighteen colleges are in existence today, where so many others failed, is due to their early and continued success in winning, to their cause, the man of means. The naming of Cornell was an act of appreciation honoring William W. Cornell, a New York businessman. The Baldwin in Baldwin-Wallace honors John Baldwin Esq., for his gift to the North Ohio Conference of land, a building, and a valuable stone quarry. McKendree College was named as a tribute to Bishop William McKendree, who deeded 480 acres to the college. Hamline took its name from Bishop Leonidas Hamline, who gave a gift of $25,000. Amos Lawrence, who had served on the Harvard Board of Overseers and as treasurer of that institu- tion, gave a gift of 5,000 acres to the Rock River Conference of the Methodist Episcopal Church believing: I have a high opinion of the adoption of the Principles of Methodism to the people of the West and I think from all I can learn, that their institutions are carried on with more vigor and diffuse more good with the same means than any other. It seems to me decided by experience that all literary institutions must be controlled by some sect, and efforts to prevent this have often blasted their use- fulness.1 On occasion the "big gift" was provided by a community. Within months of California's admission to the Union, the community of Santa Clara provided land and cash subscriptions lSamuel Plantz, Lawrence College (Reprinted from Wisconsin Magazine of History, Vol. VI, No. 2, December, 1922), p. 6. 71 for the founding of the College of the Pacific (then called California Wesleyan College).1 The emerging eleemosynary structure looked primarily to three sources of charity: (1) the accumulated small-gift effort conducted by both the Conference and the College; (2) the perpetual scholarship or some kind of scholarship sale; and (3) the large gift from the man of means. ProfessionalLPre-Professional and Teacher- gducatipn Training Whereas the training of ministers could clearly be identified in the objectives of Cokesbury, it cannot be identified as a separate aim of the colleges in question. Typical of the aim of these institutions was the statement concerning Moores Hill College's (now Evansville) purpose, "to promote [the] religious and cultural advance of society, paying special attention to the so-called 'learned profes- sions' of the clergy, teaching, law, and medicine."2 To be sure, the alumni offices of these colleges could point out that the majority of Methodist ministers who had, by the time of the Civil War, obtained a college education, had done so at a church-sponsored college, probably Methodist. 1Rockwell D. Hunt, Histopyyof the College of the Pacific, 1851-1951 (Stockton, Calif.: Published by the College, 1951), pp. 3-4. This institution is now located in Stockton, Calif. 2John W. Winkley, Moores Hill College-An Intimate §;§%Q£y (Evansville, Ind.: Published by the College, 1954), p. O. , 72 This did not take place, however, because the college, or any particular program, was set up to attract ministerial-minded candidates or because the Church indicated pre—theological or theological study as an objective of the four-year college. It happened because the times dictated that a future minister would study at a church college. It happened because the Church and the college expected that during the educational experience, with its heavy concentration on religious train- ing, and the impact of the revivals and student conversion, men would "be called" to the ministry--and they were, in great numbers. Opposing the above observation is the fact that ten of the eighteen colleges made it a point to announce or to indicate their capacity for teacher training. Hamline, founded in 1854, by 1867 announced, "it had sent out upwards of 200 teachers."1 Allegheny's historian, Ernest A. Smith, pointed out that between 1815 and 1915, "A larger proportion of the alumni . . . has gone into higher and secondary educa- tion than into any of the other professions."2 Education for the ministry could no longer be singled out as one of the principles of the Christian tradition. It 15 lfiiptory of Hamline University:1854-1869, op. cit., p. . 2Allegheny, A Century of Education 1815—1915, b Ernest Ashton Smith (Meadville, Pa.: By the College, 19 6), p. 499. 73 had become a part of a more inclusive principle, that of pro- fessional, pre-professional and teacher education. Democratic in Character The General Conference of 1820 had directednthe Annual Conference to establish literary institutions under their own control. Control was not to be at the General Conference level as was the case with Cokesbury in its beginning. Nor were the colleges to be administered and taught solely by Methodists. This was evident in the defeat of an 1820 Con- ference amendment which provided that trustees, principals and teachers always had to be members of the Methodist Epis- copal Church. The strength of these democratic actions was repeatedly tested. At the 1840 General Conference, the bishOps, concerned with the multiplicity of colleges and a need for a uniform course of literary and moral discipline in all the collegiate institutions, proposed in their Address of the Bishops: A well digested system of collegiate educa- tion, under the direction and control of the General Conference, is, in our opinion, loudly called for by the present state of the Church, and by our widely-extended and extending influence, as a religious denomina- tion. Such a system is of such vast impor- tance in connection with the general princi- ples and designs of Methodism as to render the policy of submitting its direction and superintendency to sectional control, is to say the least, very doubtful.1 (Italics added) 1Journals of the General Conference of the Methodist Episcopal Church: 1840-1844, op. cit., Part I, p. 140. 74 In this same message, the appeal for centralized con- trol is further expressed by the bishops' statement, "Perhaps a more favorable opportunity than your present session will, seldom, if ever, occur, for devising and adopting a judi— cious and uniform course of literary and moral discipline in all the collegiate institUtions under our superintendency."1 Neither proposal received Conference approval and the Com— mittee on Education Report of 1840 showed definite disagree- ment with the bishops' proposal for uniform course offerings: . . . they the committee members] believe it would be inexpedient to lay down a course which should be pursued in all cases. The Boards of Trustees and Faculties will desire to exercise some control in this matter and it seems to your committee proper that they should . . . an attempt to produce uniformity would be most likely to cause dissatisfaction without accomplishing the object . . . .2 It is clear that the educational leaders of the Church saw the dangers of centralized control and decay through uni- formity, as paramount concerns. Decentralization and freedom from uniformity gave the Annual Conferences, in most cases, the seat of control. Two of the eighteen colleges, Dickin- son and Iawrence, tw'their charters were, for all practical purposes, self-governing. Equality of the Sexes American higher education has grown through four phases of educational equalization. The first and second 75 phases, religious and sex equality, were attained relatively early in the development of higher learning. The third and fourth, racial and financial equality, are today sighted towards fulfillment. As the church colleges moved beyond provincialism to that point where they cast their image as "non-denominational," or "non-sectarian," or "open to all religious faiths," religious equality began to take on mean- ing. Thomas Woody's A History of Women's Education in the United States listed the earliest institutions of college level adOpting coedhcation as: Oberlin, 1837; Franklyn, 1842; Hillsdale, 1844; Antioch, 1852; Iowa University and Moores Hill (now Evansville), 1856. Rudolph cited fewer than a half dozen American colleges, besides Oberlin, had adopted coeducation before the Civil War. In fact, and supporting Methodisms early awareness of educational equality for the sexes, six of the eighteen Methodist colleges under study, offered equal educational college degree programs for both men and women prior to the Civil War. All were either founded as colleges or had advanced from seminary to college rank, by charter, before due war. They were Moores Hill (included in Woody's study), Iowa Wesleyan, Willamette, Lawrence, Hamline and Mount Union. 1Rudolph, op. cit., p. 311. 76 The Second Annual Catalogue of Iowa Wesleyan Univer- sity, published in 1855, made the statement, "Students of ,..1 both sexes are received on equal terms . . . Its cur- rent catalog (1964-66) claims the distinction of being the first degree granting coeducational college in the West. In 1853 a charter was granted to Walamet University (now Willamette) which had, since 1844, operated as an in— stitute for both sexes. In 1859, the same year Oregon was admitted to the Union, Walamet graduated its first student, 2 a woman . College level work was not introduced at Lawrence University until 1853. Prior to that its function was that of a seminary. From its beginning in 1847, and following the directive of its major donor, Amos Lawrence, it was founded to educate both sexes. According to the Fifth Annual Catau logue of Lawrence University, published in 1854, the women had their choice of programs and "those ladies preferring it" had the opportunity to take the "regular four-year . 3 course and graduate With the same honors as the gentlemen." 1Iowa Wesleyan Catalog 1853—54 and Announcements for 1854-55 (Burlington, Iowa: Dunham and Brown, 1855), p. 20. 2Gatke, op. cit., pp. 77-78. Also see Willamette University Bulletin: 1965-67, p. 9. 3Lawrence University Catalogue: 1854 (Milwaukee, Wis.: Murison and Kerr, 1854), p. 29. 77 In Hamline's official catalog of 1859, coeducation is explicit in the statement, "Ladies are admitted to all classes, and may gain all the honors of the University."1 A second source pointed out that the first college graduates in 1859 were both women.2 Mount Union in 1846 began as a coeducational seminary. In 1858 it was chartered as a degree granting college, "which offered conjoint education for the sexes . . . . Following the seminary precedent, the new college accorded women the same privileges as those enjoyed by men."3 In June of 1858 the first wofipn graduate received the Bachelor of Science degree. The first Bachelor of Arts awarded to a woman at Mount Union was conferred in June of 1860° Another Methodist college, Adrian, though not one of the Methodist Episc0pal colleges, had initiated coeducation before the Civil War. Chartered in 1859, it had as its first president, Asa Mahan, the former Oberlin president under whose administration coeducation was introduced. Women at Adrian, from the start, had equal opportunities.4 1Hamline University Catalogue: 1858-59, 0 . cit., p. 9. 2Historyof Hamline University: 1854-1869, op. cit., p. 14. 3Yost Osborne, "A History of Mount Union College" (unpublished manuscript, Mount Union College Library, n. d. ), pp. 12- 13. 4The Story of a Noble Devotion, by Ruth E. Cargo, Fanny Hay, and Harlan L. Feeman: (Adrian, Michigan: Adrian College Press, 1945), pp. 19-21. Adrian College was affiliated with the Methodist Protestant Church. 78 It was the total church college movement that led the reform for equal education for both men and women in higher learning. The Methodist colleges, though not the first, soon became unsurpassed in developing coeducation before the Civil War. Decentralization of control and equality of the sexes can be validated as important principles of the Christian tradition in Methodist higher education. They gave the movement a foundation for democratic structure. To be sure, equality of the races and financial equality were yet to be distinguished within the field of higher education. For that matter, they were yet to be recognized within American demo— cracy itself. Patriotism Any published history of a college that existed at the time of the Civil War has within it a testimony of loyalty and patriotism. Here, it matters not whether the Methodist college was in the North or South. To project patriotism as one of the early principles and expressed by service in defense of country and honor, may be questioned. However, the evidence is abundant to support such a proposition. Still confining history to that of the Methodist Episcopal Church and its colleges, it can safely be assumed that the concern, the support, and the patriotism were equally evident in all branches of the Methodist Church. 79 The 1864 Address of the Bishops leaves no doubt as to the Church's position concerning the Civil War. In this great crisis of our national affairs, it gives us pleasure to announce that the Methodist Episcopal Church has proved herself to be eminently loyal . . . she has given to the Federal Government her most decided sup- port. Nor has this support been confined to resolutions of approval and sympathy, . . . but her members in large numbers, and many of her ministers have flocked to the national standard, and have fought side by side with brother patriots on every battle-field of this dreadful war. On May 14, 1864, a document of support was forwarded to President Lincoln which expressed the assurance of the Church's loyalty, pointing out that in the Articles of Religion the Church had enjoined loyalty as a duty. President Lincoln's reply acknowledged the loyalty of the Church and its strength in time of need: GENTLEMEN; - In response to your address allow me to attest the accuracy of its historical statements, indorse the sentiment it expresses, and thank you in the nation's name for the sure promise it gives. Nobly sustained, as the government has been by all the Churches, I would utter nbthing which might in the least appear invidious against any. Yet without this it may fairly be said that the Methodist Episco- pal Church, not less devoted than the best,_is by its greater numbers, the most important of all. It is no fault in others that the Metho— dist Church sends more soldiers to the field; more nurses to the hospitals and more prayer to heaven than any--God bless the Methodist Church! bless all the Churches! and blessed be God! Who in this our great trial giveth us the Churches.‘ lJournal, General Conference of the Methodist Episco- pal Church: 1864, op. cit., pp. 377-378. Also see 274. 2Ibid., p. 380. 80 At Lawrence College, President Russell Mason claimed for the State of Wisconsin, the honor of making the first speech in defense of the Union. Following the speech enlist- ments were numerous. Two professors immediately enlisted; both headed companies, and both died.1 The Reverend Samuel R. Adams, President of Moores Hill College, upon seeing many of his students enlist said, "Boys, if you are going, I am too." Commissioned a chaplain in the Twenty-sixth Regiment of the Indiana Volunteers, he served and died.2 An appeal for volunteers from the Governor of Illinois in 1862, within hours saw some 75 per cent of Illinois Wesleyan's students depart. A similar appeal in Indiana had the same effect at DePauw. The campuses throughout were different, but the story was the same. Patriotism was decidedly a part of the Christian tradition, in the Church and on the campuses.3 In both the North and South, the campuses were all but emptied or in many cases converted to training centers or hospital sites. Few male, or coeducational colleges escaped the critical question, "Can we continue?" 1Plantz, op. cit., p. 17. 2Winkley, op. cit., p. 16° 3The opposite side of the struggle is well told in Clarence Moore's "The Development of Collegiate Education in the Methodist Episcopal Church, South, 1846-1902," (unpub- lished doctoral dissertation, Yale University, 1933). 81 Summary The fire that destroyed Cokesbury ended for some thirty years any Methodist attempts to engage in providing higher learning; not so much due to the problem of financing but rather to a lack of interest by the Church. More than lack of interest, it was a mistrust; higher education could too easily become a detriment to "saving souls." By 1820, however, the Methodists, conspicuous by their absence in the field, instructed, through the General Confer— ence, all Annual Conferences to establish literary institu- tions under their own control. The response during the next forty years repeatedly caused the bishops to warn against multiplicity. A comparison of the foundation principles that struc- tured and gave life to Cokesbury, with the principles that made up the Christian tradition by the end of the 1820-1860 period, reveals a strengthening of some principles, and a change of direction in others, while unearthing new emerging principles. 'Student Aid: Cokesbury .Strong Denominational Identity Positive Christian Commitment Religious Over Academic Emphasis "Charity ,boys" Type 'Paternalism Eleemosynary Financial Structure (Small Gifts Type) By 1865 Modified Denominational Identity Positive Christian Commit- ment Religious Over Academic Emphasis (but a lessening of the dif- ferential) Student Aid: Scholarships, Dis- counts, Veterans Aid, Self-Help Paternalism , Eleemosynary Financial Structure ("Man of Means" and Small Gifts Type) Eighteen Colleges: 82 7. Centralized Control 7. Democratic Structure 8. Ministerial Training 8. Professional, Pre-Professional, and Teacher Training 9. Patriotism CHAPTER IV THE METHODIST EPISCOPAL COLLEGE AND THE CHRISTIAN TRADITION BY 1900 During the nineteenth century and early years of the twentieth century over 35,000,000 men, women and children had immigrated from EurOpe to the United States. The traditional British-Protestant element, as a result, was reduced to half the population. (By 1900 the Methodist Episcopal Church, as a whole, had moved from the level of the "common man's church" to the church of the "middle class." The natural laws of seniority and experience had upgraded the positions and in- comes of pioneer descendants while generally offering each new wave of immigrants the lowest laboring jobs vacated by the upward advancement of the previous wave. The difference separating the Methodist Episcopal Church from the immigrant masses, at the lower levels, increased and Methodist doctrine was readjusted, enlarging the eye of the needle to permit the rich man's entrance into heaven. The Methodist Episcopal College, like the Church itself, eXperienced character change and tended to be a part of the large college group classified as "middle-class colleges." 83 84 Methodism could no longef’clatm its mission as being "among the masses." It had cut its teeth when the population was scattered like measles and knew not how to deal with the masses when concentrated in cities like blotches. By 1900, the majority of its colleges Were nestled in the safety of small protective villages and communities. Twenty-nine present-day Methodist colleges, which in 1900 formed the core of the Methodist Episcopal Church in- fluence in higher education, are here studied in an effort to determine what principles made up the Christian tradition by the early nineteen hundreds. In addition to those colleges investigated in the previous chapter, the following were recognized as Methodist institutions having their beginning between 1861-1900: Dakota Wesleyan, 1883; Kansas Wesleyan, 1885; Morningside, 1894; Nebraska Wesleyan, 1887; Ohio Northern, 1898; Simpson, 1866; Southwestern, 1885; Union (Barbourville, Kentucky), 1886; University of Chattanooga, 1886; University of Puget Sound, 1890; and West Virginia Wesleyan, 1890. The college development movement throughout the nineteenth century, as it relates to the Methodist Episcopal Church colleges, was to the West and Northwest. Dakota Wesleyan (originally Dakota University) was founded by the Dakota Conference when "Billowy plains, peopled with scattered families of whites, and roamed over by roving 85 bands of Indians, stretched northward . . . ."1 Three small Methodist colleges joined together in forming one central institution, Nebraska Wesleyan, at Lincoln, Nebraska. In 1898 the Central Ohio Conference purchased the property of a normal school and thus began Ohio Northern. A similar tran- saction between private citizens and the Kentucky Conference in 1886 resulted in Union College. How a southern university, the University of Chattanooga, came to be a product of the northern Methodist Church is a study in itself. It suffices to say that, following the Civil War, three elements combined to create an educational need: (1) a number of northern Methodists settled in Chattanooga; (2) both northern and southern Methodists of the area desired an institution of higher learning; (3) the Methodist Episcopal Church, South, still severely hurt by the War, could not meet this need. The northern branch, therefore, by extending the objectives of its Freedman's Aid Society, aided southern and northern whites in founding a university.2 Immigration, migration, and war are born of, and in themselves give birth to social, economic, political, and religious changes. What changes, if any, had taken place in the Christian tradition within the four year Methodist college? - 1O.W. Coursey, History of Dakota Wesleyan University For Fifty Years: 1885-1935 GMitchell, South Dakota: Published by Dakbto Wesleyan University, 1935), p. 11. 2For a complete history of this University and the unusual circumstances surrounding its early years see, Th3 University of Chattanooga: Sixty Years by Gilbert E. Govan and James Livingood: Published 1947 by the University. 86 Several conclusions become obvious, and a strong pulse-beat detectable from a careful study of the general catalogs, charters, published histories and certain printed documents of the twenty-nine Methodist Episcopal Colleges. The General Conference Minutes and Church Disciplines remain the best source for examining the Church's influence, philosophy, and position. Whereas the early catalogs, usually between twelve and thirty-two pages in length, carried no specific statement of purpose section, or a listing of aims, goals, or objectives, the issues of the 1900 period, in a number of cases, made an effort to project to the various publics an understanding of what the institution stood for. A Christian College Identity Over a Denominational Identity While Elton Trueblood in The Idea of a College claimed that, "there was widespread tendency, especially in the early decades of the present century, to be apologetic about the Christian basis of colleges and to play it down accordingly," quite the contrary existed in the case of the Methodist colleges at the end of the nineteenth century and at least up to the period of World War 1.1 By 1900 the public was beyond considering these colleges as strictly "denominational." 1Elton Trueblood, The Idea of a Collegg (New York: Harper & Brothers, 1959), p. 16. 87 They saw them as colleges having a Christian character; for these colleges, neither before nor since, were as vocal and precise in advancing Christian education as the major unique feature offered. A Christian college identity had replaced a vague denominational character. Albion, unhesitantly proclaimed, "But while Albion College does not teach theology, it does teach God as the Creator of all things, as a personal providence to every human being, as the author of the Bible, and who, in Christ, the Redeemer of the world, is ready to save everyone who will come unto Him."1 Baldwin informed its public that, "The life and character of the Lord Jesus Christ present the ideal toward which all teaching and all thinking and all growth are steadfastly directed."2~ Cornell advanced the same idea: "By giving prominence to the Bible, to worship, and to the re- ligious spirit in all scientific and literary pursuits, we can aim to inculcate in our students the practical lesson of seeking 'first the kingdom of God' as the only true way of ,..3 entering the kingdom of knowledge . . At DePauw the Bible was accepted as the unquestioned authority in all 1Albion College Yearbook For 1895-96 (Albion, Mich.: Recorders Job Press, 1895), p. 11. 2The Baldwin University Year Book: 1900-1901 (Berea, Ohio: Cleveland Printers & Publishers, 1900):p. 19. 3Catalpgue of Cornell College: 1898-1899 (Mount Vernon, Iowa: Published by the College, 1898), p. 54. 88 matters pertaining to morals and religion. Nebraska Wesleyan saw its function as being "within the province and purpose . . . to win its students to a personal religious faith and life, to cultivate the Christian graces, and to guard against unbelief and immorality."1 Positively Christian in spirit and in policy is the way Ohio Wesleyan stated its religious position in its institutional aims. Union quoted scripture to attest its Christian aims: "The fear of the Lord is the beginning of wisdom."2 There is no evidence of an apologetic tone. To the contrary, there is considerable evidence of a strong Church- College tie which justifies the statement that precise efforts were made to identify the colleges as being Christian colleges, which for this period became the identifying principle of the Christian tradition, replacing the modified denominational character of the previous period. A Positive Christian Commitment Beyond projecting a Christian College identity a second principle must immediately be tested. Was this new character supported by a positive Christian commitment in the actual operation of the colleges? The findings of this study are affirmative. 1Nebraska Wesleyan University Catalogue of 1896-97 (University Place, Neb.: Jacob North and Co., 1897), p. 55. 2Union College Catalogue, 1902 (Barbourville, Ky.: Published by Union College, 1902), p. 30. 89 The chapel program, which Rudolph saw as a waning collegiate activity by 1900, was very much a part of the Methodist college total program. Twenty-seven of twenty-nine colleges had some form of required chapel attendance which ranged from once a week to daily.1 In addition to required chapel, sixteen colleges required Sunday church attendance at some local church while three others expected and one suggested such devotion. The significance of religious study as a part of the educational program is evident in that twenty-one of the twenty- nine colleges, in their catalogs, let it be known, either in a special paragraph or as a part of the required course list- ings, that the study of religion was required. This ranged from one to four courses. A common requirement was one semester of Evidences of Christianity and one semester of Literature of the Bible. Nineteen of these same colleges were influenced in their Christian commitment by the fact that they were under a form of Annual Conference control. This is seen in that: (1) a majority of the trustees were appointed by the Confer- ence; or (2) all trustees had to be approved by the Conference; or (3) the college operated under a charter which stated in one form or another that, "the college is owned and con- trolled by the Methodist Episcopal Church," which actually 1Rudolph, o . cit., p. 76. 90 meant the Annual Conference. Some not evidencing any form of control, as well as some that did, had visiting committees from the Church which semi-annually or annually met with the staff, or in some cases, the trustees, to assure the propa- gation of the Christian faith as a part of the educational program. To further projeCt the success of the Christian character of the institution, twenty-five of these same twenty- nine colleges were under the leadership of ministerial presi- dents. The Young Men's and Young Women's Christian Associae tions were active throughout the campuses of these colleges and they played no small part in the religious and social development of the students. By 1900, however, they had reached their peak of effectiveness and were giving way to the Greek fraternity and varsity sports movements. Statements regarding revivals were still numerous in the catalogs of the period. Cornell's catalog of 1898-99 is typical of those describing the situation: "Nearly every year it [the college] has been visited by extensive revival in- fluences, in which hundreds of students have been converted, large numbers of whom have become Christian ministers."1 Ohio Wesleyan, at the same time, claimed ". . . from the 1 p. 54. Catalog of Cornell College: 1898-1899, op. cit., 91 foundation of the college, from eighty to ninety per cent of the graduates have been members of the Church . . . . The University has more representatives in the mission fields than has any other college in Methodism."1 The University of Puget Sound, at the turn of the century, claimed: One of the encouraging feadUres of our work has been the high spiritual tone prevalent in the religious life of the students. While dogmatic teaching and proselytism are unknown, a close adaptation of the Christ-Like is con- stantly held up as the ideal; and the effect is noted in the fact that a large majority of the students go out profession Christians. At West Virginia Wesleyan, in 1905, a "revival spirit" pervaded the school and "almost without exception our students are helped in their moral and religious life by their atten- dance at the College."3 A good example of a college's all-inclusive attempt to advance a positive Christian commitment, as it affected the students, the faculty, the activities, organizations and academic program, is that of Simpson College, stated in its catalog of 1900. 1Fifty-Sixth Catalogue of Ohio Wesleyan University: 1909:1901 (Delaware, Ohio: Published by the University, 1900), p. 77. 2Courses of Study and_Announcement of The Pudget ,Sound University: 1899-1900 (Tucoma, Wash.: Published by the University, 1899), p. 12. 3The Wesleyan Uniyersity of West Vigginia Bulletip: 1905 (Buckhannon, W.Va.: Published by the College, 1905), I, No. 111, p. 24. 92 Religious Culture.---The College is under the auspices of the Des Moines Conference of the Methodist Episcopal Church. Though a denominational it is by no means a sectarian school. It was the plan of the founders and is the continued purpose of its Trustees and Faculty, to make it pre-eminently a Christian college. Hence, great prominence is given to the moral and religious culture of its stu- dents. The members of the faculty regard themselves as in an important sense Christian pastors as well as teachers. A Young Men's Christian Association and a Young Women's Christian Association are in active operation. A students' prayer meeting is held every Tues— day evening, led by some member of the faculty; also noon-day prayer meetings, under the leadership of the Faculty and students, are held throughout the year. The day of prayer for colleges is observed and evangelistic ser- vices are conducted by Faculty and students. These meetings have been the means of the con- version and upbuilding in Christian character of many in the past, and it is earnestly hoped will be increasingly useful in the future. The large majority of the students are earnest Christian young men and women. Students are required to attend worship in the College Chapel each school day, and regu- larly to attend public worship Sabbath morning at such place as they or their parents or , guardians may select. Regular recitations are conducted in the English Bible during the Freshman year. A positive Christian Commitment remained a principle of the Christian tradition in Methodist Higher Education. Paternalism Related to, but separate from, the above principle, is the loco parentis role or principle of paternalism. While 1Simpson College Bulletin: 1900 (Indianolai Iowa: 4. Herald Printing House, 1900), Series I, No. I, p. 93 the catalogs less frequently stated their position as "pater- nal" or "paternal but mild and firm," it is beyond doubt that this principle was as strong in 1900 as it was in 1834 when Dickinson's first Methodist president, J.P. Durbin said, "The exPerience of the best conducted Colleges clearly in- dicates, that the government ought to be chiefly, if not wholly, paternal."1 A growing idea attempted by several of the colleges was that of self-government. In actuality it was not self-government but an attempt to convey to the students that admission to study was a contract which in- cluded the student's understanding that the colleges pursue moral education as a part of the total development process. The student, by accepting the privilege of being admitted, agreed to govern himself within prescribed general regula- tions. Typical of such statements was that of Mount Union College found in the 1897-98 catalbg: SELF-GOVERNMENT in conformity with simple regulations is the rule of the institution. Its privileges are offered on these condi- tions. A student who refuses to comply for- feits his privileges. When a student volun- tarily and honestly accepts the conditions, his honor and best interests call upon him to keep his agreement. In this he is aided by kind and competent professors. Each of these seeks to gain and hold the personal friend- ship of each student; and in the light of a broader life experience, to counsel, encourage and firmly lead in all right ways. The college provisions appeal to the student's honor, self- respect, sense of right, and personal respon- sibility. Thus each student not only understands 1J.P. Durbin, o . cit., p. 10. 94 and accepts the conditions but he voluntarily acts upon his personal word and honor. This plan of self-government removes antagonism between professors and students, and inspires in each confidence and cooperation. The college aims to develop character of the best type. All requirements and restric- tions are made with this end in view. It is assumed that each young man and each young woman who comes here, intends to observe pro- per decorum, and to improve their time. Those who are otherwise disposed are not desired; or should they come and persist in irregular con- duct or in shiftless work, they need not com- plain if their relations to the college are promptly severed. We frankly state that this is not a reform school, but a school to help those who are earnestly and conscientiously striving after the best quality of scholarship and character.1 The changing social and moral habits of society shaped the paternalistic attitude of the colleges. Before the Civil War, college locations, in part, were selected because of their removal from the "big city influences." It was a common selling point to make mention that no intoxicating drinks were sold in the community and, like Mount Union, to assure the parents that the "village is . . . a safe retreat for the young."2 By 1900 the use of intoxicating liquors, gambling, obscenity, indebtedness and smoking commanded considerable attention by the colleges. Some, like DePauw, found it necessary to explicitly state the forbiddance of . "visiting saloons." 1Catalogue of Mount Union College: 1897-1898 (Alliance, Ohio: Standard Review Publishing Co., 1897), p. 16. 2Ibid., p. 21. 95 The growth of coeducation caused officials of some colleges to see the need for Spelling out the relationship of the sexes: "At Buckhannon the young men and women mingle freely in classes, literary societies, associations, . . . and all public functions of the University . . . . But the abandon fairly permissible in family and town, under the peculiar circumstances of College life, is out of the ques- tion."1 The paternalistic role of the college was not an easy one. It was to grow more difficult as communities grew into cities and as big cities melted into small city areas. Academic Emphasis Parglleling or Surpassing Religious Emphasis' It is important here to give attention to the simul- taneous emergence of two basic principles which came to the forefront at the turn of the century, and which may today shed some light on a current popular question concerning the compatibility of quality education and church-relatedness. The one, a Christian College Character, has already been in- vestigated. The second is the new position of the academic emphasis now paralleling or-surpassing the religious emphasis. What is actually being said here is that an academic emphasis and the beginning of academic excellence came forward at the ‘same time that the colleges were most positive and precise in 1The Weslpyan University of West Virginia Bulletin: 1905, o . cit., p. 13. 96 their identity with Christianity and most concerned that the unique feature distinguishing them from the public and inde- pendent groups was that of a Christian college character. The advancement of academic importance was slowly but steadily brought about. By 1900 college teaching, as a profession, had attracted enough men and women that the number of ministers teaching in colleges was reduced consider- ably. Allegheny, by 1909, listed in its catalog nine of twenty-two faculty members as holders of the doctor of philosophy degree. By 1900, all eighteen colleges, founded before the Civil War, boasted of faculties, the great majority holders of masters degrees, and, like Allegheny were able to attract the earned doctorate to their staff. College presi- dents, likewise, though usually drawn from the ministry, were in some instances, academically trained. Certainly their academic training surpassed that of earlier predecessors, whose training beyond undergraduate status was strictly theological. As the Church called more college-educated men to the episc0pacy, a natural academic influence was felt, accompanied by a growing reapect for science. Bishop Matthew Simpson in 1837 served as professor of natural sciences at Allegheny College and then later as president of Asbury University (DePauw). Bishop William L. Harris had, earlier in his career, been a college teacher in chemistry and natural sciences. Bishop John F. Hurst, educated at Dickinson and in Germany, 97 spearheaded the Methodist drive for a graduate and research center. Out of his efforts, American University was founded in 1893. Bishop Charles H. Fowler, a master mathematician, once served as president of Northwestern University. Bishop Willard F. Mallalien, a leader in Negro higher education, graduated Phi Beta Kappa from Wesleyan University in Connec- ticut, as did Bishop Cyrus D. Foss, who later served that institution as president (then a Methodist College). Bishop Franklyn E.E. Hamilton, after graduating with honors from Harvard, did three years of post-graduate work at Berlin University and later served as chancellor of American Uni- versity. Probably the most interesting was Bishop James W. Bashford, whose eulogist said of him: "It might be difficult to say whether he was a theologian or scientist. He was a Christian evolutionist. He added the faith of the Christian to the findings of the scientist."1 Bishop Isaac W. Joyce at one time served the presidency of Grant University (University of Chattanooga). Bishop Thomas Bowman, a Dickin- son graduate, had earlier held the presidency of Asbury University (DePauw) and later served as Chaplain of the United States Senate. This touches but does not complete the list of educators th came from or later advanced to the level of Methodist bishop. William W. Sweet in his book, 1Journal, General Conference of the Methodist Episco- pal Church: 1920 (New York: The Methodist Book Concern, n.d.), p. 816. ' 98 Our American Chupches, pictures the Methodist bishop as having more power than any other Protestant church official.1 The caliber of men elevated to the episcopacy and the influence they wielded must be accounted for as a strong contributing factor in advancing the academic image within the church col- lege movement while structuring a college character which re- flected a Christian commitment. Several positive actions by the General Conferences held between 1864 and 1900 provided the force behind this academic surge. The Church Discipline of 1864 was the first to give separate consideration to the area of higher education. Four years later at the 1868 Conference, a General Board of Education, advisory in nature, was developed. Its principal duties for many years were mainly those of aiding in the spiritual and financial support of students and in the develop- ment of college endowments. By 1892 the bishops in their address to the conference were urging that, "No church can long survive in an enlightened age which fails to make provision for the highest intellectual growth of its constituents. There never was an age when the demand was so great as at present."2 The most pronounced for- ward step in upgrading the importance and the quality of 1William W. Sweet, Our American Churches (New York: The Methodist Book Concern, 1924), p. 52. 2Journal,General Conference of the Methodist Epis- copal Church: 1892,(New York: Hunt and Eaton, 1892), p. 49. 99 institutional academic emphasis was the result of the 1892 General Conference decision to respond to the bishopS' chal- lenge by creating an agency for accrediting and classifying those institutions connected with the Methodist Episcopal Church. The University Senate, as a standardizing agency, was the first of its kind in the nation. Its function was to determine the minimum academic work for the baccalaureate degree, which also meant the establishment of institutional academic minimums for accreditation as a university, or college, or some other type of school. Failure to meet pre- scribed standards meant denial of the college's being listed in the official registry of Church colleges. It further meant the possible loss of educational funds from the Church. As a result of Senate action and considerable field work by members of the General Board of Education, the General Conference Journal of 1896 reported: "Some forty-four colleges during the last year changed their curricula, nearly all of them in the direction of a decided change."1 That the Senate spurred many colleges to upgrade their academic pro— grams in importance and quality is evident. West Virginia Wesleyan's catalog of 1905 proclaimed: "The tendency has been to raise the standards for admissions and constantly add .studies of higher and higher grade. . . . The standard is 1Journal,General Conference of the Methodist Episco— ppl Church: 1896 (New York: Eaton and Mains, 1896), p. 736. 100 that prescribed by the University Senate."1 President John H. Race of the University of Chattanooga in 1898 pointed out to his faculty, the impending danger that the University might be taken from the list of colleges and, accredited only as an academy by action of the University Senate.2 The 1932 study by Reeves showed the Senate's effec- tiveness in exercising a notable check upon the establishment of new colleges. The study reported that only one collegiate institution, Gooding College (no longer in existence) was founded during the period of 1892-1931.3 During this same period college amalgamations were common and a few colleges closed. As efforts were made, beginning as early as the eighteen forties, to reduce the quantitative factor, natural qualitative influences came into being. These in turn were fed by the forces of academic personalities and changing societal and religious needs. The degree of academic emphasis grew to parallel or surpass the religious emphasis, and it did so in the Methodist college movement by 1900. It was the nor- mal evolution of a system devised to structure learning in accord with action. 1The Wesleyan University of West Virginia Bulletin: 1905, op. ci£,, pp. 20-21. 2Govan and Livingood, o . cit., p. 86. 3Reeves, op. cit., p. 4. 101 The Liberal Arts and Teacher Education Many words have been written concerning the ambiguity of the term "liberal arts" and its relationship to or complete separation from "vocationalism." When the colleges of this study are compared to the state university and technical school of the same period, whose unapologetic direction was toward specialization, the liberal arts-form seems clear. And yet, when these same colleges, their curricular structure and their appeal to prospective students, are taken beyond comparison to analysis, the liberal arts meaning takes on a translucence that defies definition itself as well as any clean separation from "vocationalism." Whereas in the previous period it was established that professional, pre-professional, and teacher education combined as a principle of the Christian tradition, it im- mediately becomes obvious that industrial, business, govern- mental, and agricultural growth following the Civil War, had by 1900, expanded the educational demands and caused the reconstruction of the college program beyond the prepara- tions for the ministerial, legal, medical, and pedagogical professions--the demand was for a broad preparation for liv- ing; it was the setting for the liberal arts program. It might be argued by some that the classical-literary program common in the ante-bellum period of Methodist higher education, was in effect, the discipline of the liberal arts 102 {the trivium-quadrivium curriculum:]and therefore the recogni- tion of the liberal arts program, as a guiding principle must come long before the nineteen hundreds. In defense of this postponement two considerations are offered. First, the term itself, when scraped clean of its layers of academic paint simply means a broad and en- lightened mind, free from narrowness~or bondage. 'This could not have taken place until the academic effort was freed from its subordination to the religious emphasis, and this did not come about until the latter part of the nineteenth century. So long as doctrinal or religious emphasis subjugated the academic, the liberal arts, in fact, did not exist. Second, in spite of "Mark Hopkin's Log" it is extremely doubtful that in organized education breadth and enlightenment, free from narrowness, were achieved, when it is considered that during the ante-bellum period and for a number of years following the War so many of the college faculty members were more "minister-oriented" than "educator-oriented." Further, it is doubtful such breadth and enlightenment could have taken place, to any influencing-extent, until subject matter reflected diverse viewpoints and viewpoints were possible only under conditions where departments or areas were manned by more than a single teacher which was not the case usually by 1900, at least in the majority of these Methodist colleges. The liberal arts and teacher education had, by 1900, become a principle of the Christian tradition. While it was 103 not confined to the church-related colleges and certainly not the Methodist colleges, the liberal arts idea was nutured in the private college movement, made up largely of church- related colleges. In the Methodist movement this liberal arts and teacher education program replaced a professional, pre-professional, and teacher education emphasis which had dominated since the first half of thenineteenth century. It must quickly be pointed out, however, that the liberal arts emphasis involved a type of program which tended to cover up an existing vocational preparation role by overplaying an intellectual enrichment, provided by its classical-literary- scientific program. With the exception of Ohio Northern, all of the other twenty-eight colleges projected themselves as liberal arts colleges, and they were.1 But they were also more vocational than they cared to admit. Nineteen of twenty-nine colleges listed "teacher education," teacher training," "teaching course" or "normal school" as a part of the subject matter program while eleven by their course offerings were providing vocational training in Such areas as military science, business, commercial training, and home economics. 1Ohio Northern offered a "practical program and the student can take just such studies as he needs and is not con— fined to a special curriculum of studies." Ohio Northern Catalogue: l902-1903:(Ada, Ohio: The University Herald Press,- 1902), p. 62. Y 104 Student Aid The 1880 Report of the Board of Education to the General Conference exemplifies the Church's continued concern for the education of the financially underprivileged. Cokes- bury had made provisions for orphans, but the Methodist col- leges, between 1832 and 1860, had used student aid as a fund raising device. Perpetual scholarships may well have helped an unknown number of students of limited means, but this feature was secondary to the primary purpose-~that being, to quickly raise money to survive, or to build, or to endow. Until the establishment of the Board of Education of the General Conference in 1868, the Church had no organized means of taking a firm hand in giving significance to the aid of students. By 1880 the Board of Education Report was able to point out that as a result of a loan fund initiated by the Church in 1873, some 553 students (including over twenty young ladies) in more than 40 schools had received loan assistance. Heralding this action, the report stated: One hundred dollars a year loaned to them [needy students] for from two to eight years will enable them, with much self-denial and hard labor to prepare for their life work . . . . John Wesley was a beneficiary stu- dent in academy, college, and university and with his sagacity advocated the practice by words and work as long as he lived. Let us profit by his example.1 1Journal,General Conference of the Methodist Episco- pal Church: 1880 (New York: PhilIips and Hunt, 1880), p. 635. 105 In 1895, the Board of Education Report showed 6,593 students since 1873 had received loan assistance. The amount loaned out since that date was $603,579.59. In the twenty- nine colleges under consideration, 2,339 students were aided between 1873 and 1895. In dollars and cents this represented $208,436.00. In the year 1895 alone, 1,540 students were at college aided by the Church loan fund. Of these, 923 listed the ministry as their intended calling; 145 were preparing for missionary work; 53 showed a preference for the ministry or missionary work; 278 listed teaching; and all other call- ings equalled 141.5 Not only were thousands of students assisted in attending college, but the colleges themselves, facing increasing state school competition, had additional students and fees they otherwise would not have had. The University of Chattanooga in its first nine years had 259 students on its campus, due in part, to loans to these students from the Church. On the college's part, student aid, financially was a difficult thing. The more established colleges like Albion, Allegheny, Ohio Wesleyan,’Dickinson and DePauw were able to offer a limited number of Scholarships to students in need. More often the help was in the‘form of ministerial discounts, (self-help jobs, small prizes, and honors. e—vfi lJournalJ General Conference of the Methodist Episco- pgl Church: 1896 (New York: Eaton and Mains, n.d.), pp. 740-743. 106 Ohio Northern, in its 1902-1903 catalog, listed as one of twenty-five "Reasons for the Wonderful Success of the University," the fact that, "the school is the friend of poor boys and girls, and fit] furnishes them an opportunity to get an education they could not otherwise obtain."1 West Virginia Wesleyan has survived in spite of a'mass invitation extented in its early twentieth century bulletins which advised: "With good health, good habits, ordinary intellect, and a resolute will, nobody need be discouraged; an education is within reach . . . . Can you command $40 or $50 to start with? Are you willing to make sacrifices? Then come and begin at once. Better to enter, even if you cannot see your "2 way through. Student aid remained a principle of the Christian tradition and no small part was played by the Church's Board of Education. It can be said that up to this point the most significant contributions of the Church to the college move- ment, beyond the actual founding or salvaging of colleges were: (1) the formulation of the Board of Education and University Senate; and (2) the initiation of a student loan fund, which resulted in a conscientious effort to make the colleges available to young people of all classes. Without such a program most of the twenty-nine colleges, with their 1th0 Northern Catalogue: 1902-1903, loc. cit. 2The Wesleyan University of West Virginia Bulletin: 1905, op. cit., p. 59. 107 limited forms of student aid, would have been even more justi- fiably termed--"middle classed." An Eleemosynary Financial Structure By 1900 an eleemosynary financial structure had be- come a vital artery to the Christian tradition. Whereas the wealthy man was once to be avoided, the Discipline of the Church by 1865 had found no relationship between a generous wealthy man and the Biblical camel. The new appeal was: ". . . especially to call the attention of our wealthy mem- bers and friends to the duty of making liberal donations and bequests to this object [endowments ."1 State universities and colleges by the turn of the century blanketed the country and were maturing rapidly. They were, by John Millett's classification, "governmental- economic institutions" in that the financial needs to operate and expand were met through the receipt of tax monies and student services charges.2 With the growth of state univer- sities and colleges and the rapid expansion of the land-grant college movement, the charitable need of the church colleges became even more pronounced as did their need to rely more and more on bigger gifts and higher student services charges. 1Discipline of the Methodist Episcopal Church: 1864 (Cincinnati, Ohio: Poe and Hitchcock, 1865), p. 225. 2John O. Millett, The Academic Community (New York: McGraw-Hill Book Co., Inc., 1962), p. 44. 108 They were in Millett's terminology, "welfare-economic insti- . "1 tutions. The Address of the Bishops in 1904 reflected the Methodist position concerning the country's dual system of education. This position was not held by all church-bodies. The bishops reported: "We highly appreciate the public school system of the country, and we think it indispensable to good citizenship; but there is also pressing need for schools and colleges permeated by the religious spirit."2 To permeate meant to exist and to exist meant to find men of means, both in and out of the Church. It meant seeking greater aid from the Annual Conference. It meant devising or.adopting.ways of interesting large numbers of small donors.not only.for their immediate support but also with the hopes.that small gift giving in the beginning would, inva few cases, develop into large donations as the successful men advanced in income. It also meant the requiring of student fees well in excess of those charged by state supported institutions. Trustee boards were reconstructed to bring in more men with business experience, knowledge, and money.‘ In some cases, the number of ministers was reduced to accommodate this. In others, the board was enlarged. Either way the move repre- sented a swing away from the religious to the economic influence. Ibid. 2Journal,General Conference of the Methodist Episcopal Church: 1904 (New York: Eaton and Mains, 1904), p. 129. 109 A few younger colleges like Dakota Wesleyan, devoting space in their catalogs, attempted to find the big gift by announcing something like: "However appropriate the name, Dakota University, may have been at first, it does not seem to serve the best purpose now . . . . An opportunity is offered for some one to furnish the name and at the same time remember the institution in some generous and substantial way."1 Rare was the catalog of the period that did not make an appeal for endowment support, scholarship money, funds for Operating expenses, and the means for erecting buildings. Annuity programs and alumni support had been adopted by all of the colleges by 1900. The Baker catalog of 1896 typified the popular approach: One hundred dollars will pay the board.of some worthy young man or woman . . . . The donation of five hundred dollars.will endow a scholarship . . . . A gift of five thou- sand, a Lectureship . . . . Twenty thousand, a professorship . . . . Fifteen to twenty thousand could most profitably be expended in erecting an appropriate library; [or] a suitable Astronomical Observatory; [or] in providing an ample and well equipped Gymnasium; [or] in building a Ladies Hall.2 The potential strength of the Church in helping to financially aid the colleges was most felt at the turn of the 1Yearbook,1900, Dakota University (Mitchell, S.D.: Mitchell Printing Co., 1900): p. 16. 2Baker University Catalog: 1900 (Baldwin, Kansas: Published by the University, 1900), pp. 22-23. I ‘_-?"~——————_W——fi __. ___._._..—_—- w . _ __—___ _.__ _ _ __...__.‘__ __._...._ _....._—_— In (I) (T {D ’C) 1::- 3:1 .CI‘ L) ‘1) / 110 century when a nation-wide crusade, The Methodist Twentieth Century Thank Offering, was launched. The first objective specified by the bishops and the Twentieth Century Commis- sion was education. Following the campaign, the value of buildings and grounds of all Methodist educational.institu- tions was increased by $4,235,713; endowment.increase.equalled $3,537,477; and the value of property and.endowment, exclusive of debt increased by $7,518,169.1 The influence of the Church must not be underestimated in this period nor should its potential for any period. An eleemosynary character by 1900 was a life-blood principle. It very definitely was a part of the Christian tradition. A.Democratic Character By the early eighteen-nineties, the need was clear for some means of upgrading the educational programs of the Methodist colleges as well as establishing some standards by which the Church could measure the potential of each college and then.decide the value of its support, both in name and in dollars. E.G. Andrews, president of the Board of Education in 1892, stated the case as: "The history of too many such enterprises [the opening of new colleges] can be given in a 1Journal,_General Conference of the Methodist Episco- pal Church: 1904, op. cit., p. 793. 111 few plain words: a big educational scheme, a big building, a big debt, a big failure . . . ."1 In structure and in Operation, Methodist higher education, after the Cokesbury era, was principally demo- cratic. But when it is considered that hundreds of so-called Methodist colleges had sprung up, made their niche in history, and then vanished, some argument could be used for the sub- stitution of the term "laissez faire" in place of "democratic," at least as it referred to the General Conference of the Church and its connection with the colleges up to 1892. The word "democratic" has never meant complete non-interference or absolute and unlimited freedom. Its function is: (1) that of letting segments do for themselves what they successfully are capable of doing for themselves; and (2) doing for the total good, those things the segments are incapable of doing or which by their continuing to do, causes the effectiveness of the total good to decline. The General Conference of 1840, it is recalled, did not support the bishops' call for a system of collegiate education to be under the direction and control of the General Conference. The democratic course to be pursued was thereby formed. The Committee on Education Report of.1864 again reaffirmed the course of action. By 1860 certain defects Journal, General Conference of the Methodist Episco- pal Church: 1892, op. cit., p. 720. - 112 were visible in the program of higher education and the Com- mittee on Education was instructed to prepare a plan for the organization of a permanent Board of Education. It is doubt- ful that such an idea was intended to transfer control from the Annual Conference back to the General Conference, as the 1864 Committee on Education interpreted it: Heretofore the General Conference has assumed no control over the literary institutions under the patronage of the Church, nor at- tempted to regulate the general movement by the enactment of any law upon the subject. Its action has been confined to encouragement and advice. What of ecclesiastical control has been exercised has been by the Annual Conference.1 The committee saw the initiation of a Board of Educa— tion as a threat to the democratic structure which had pre- vailed. Recognizing that certain weaknesses did exist, the committee, employing Jeffersonian philosophy, hastened to ask, "May not, indeed, the very circumstances which have led to unaVoidable defects have contributed to our eminent suc- 2 . . cess?" The committee was fearful that the creation of a Board of Education by the General Conference would result in a uniform and rigid system, thereby robbing the educational movement of its vitality and freedom of action. What it failed to see, at the time, was a kind of Board of Education lJournal, General Conference on the Methddist Episco- pal Church: 1864, op. cit., p. 390-391. Ibid. 113 that did not strip the college or the Annual Conference of control but was so devised and empowered to creapg vitality and freedom of action, while denying Church patronage to those institutions claiming to be something they were not. The function of the Board of Education founded in 1868 was confined for the next 24 years to encouragement, advice, and student aid. To the extent that democratic action, like Christian doctrine, represents a way of living and doing, some means had to be found to determine minimum boundaries, beyond which advancement was possible and expected, and non-com- pliance impossible. The University Senate, established in 1892, in cooperation with the Board of Education, and made up of professional educators, gave the Methodist college move- ment its needed minimum boundaries and did so without dis- turbing the location of control or the principle of democra- tic character. Theodore Roosevelt early in his presidency said of the Methodist Church: Their Church's EsicJ essential democracy, its fiery and restless energy of Spirit, and wide play it gave to individual initiative all tended to make it particularly congenial to a hardy and virile folk, democratic to the core, prizing individual independence above all earthly possessions, and engaged in the rough and stern work of conquering a continent. ‘ 1Watson, op. CE., XVII. 114 The times themselves were captivated by the spirit of individualism. The period 1870-1900 was the age of indus- trial giants and empires. The rugged individualism of the pioneer community became the same breed of individualism of the industrial city and community. What Roosevelt saw was a religious movement which had great faith in the Christian religion and a deep belief in organized democracy. Then, as now, the Methodist Church was considered by many as the most highly organized church-body in America. This spirit, plus the 1872 General Conference decision to give laymen voting privilege at Conference, combined to give a stronger voice to laymen, particularly at the local level. The Church and its colleges, influenced by this spirit, took on less the "ecclesiaStical Cloak" and more the "of the people" mantle. The evident emerging weakness was that the people were more and more from the "middle-class" level. Other weaknesses are quite clear. While the Church, through its Freedman's Aid Society, provided educational op- portunities for hundreds of Negroes in Negro colleges in the South, only an occasional Negro, in spite of catalog state- ments declaring open admissions, was found on the northern Methodist campus. While the Board of Education, from the initiation of its loan fund in 1873, could rightfully say loan distribution was without regard to complexion or caste, only a trickle of the 234 Afro-Americans who received such aid in the year 1896 alone, attended northern colleges.1 1Journal, General Conference of the.Methodist.Episco— ha) Churnh- 190E 1nn 04? n VZQ 115 Academic freedom was not possible in the Methodist four-year college until the academic life shed its yoke of subservience to the religious emphasis. As this took place and as the colleges succeeded in attracting the trained educator to teach, conditions became more conducive to academic freedom. This became particularly so as the in- fluence of the University Senate came into play in upgrading college standards. By 1900 the potential for teaching free- dom could be recognized. Though still a weakness, it showed promise. Recognizing these weaknesses, which were far from being strengths in the remainder of the higher education field, a democratic character, measured by criteria common to the period, clearly existed. Patriotism A love of country, a loyalty to it, a growing distaste for war but a willingness to defend from attack--all combined to preserve patriotism as a principle of the Christian tradi- tion. Aside from the war with Spain in 1898, Americans since the Civil War had enjoyed relative peace, if not from Indian problems, and strife between industry and labor, at least from massive warfare. Whereas in some past civilizations, aggreséiveauuldefensive warfare was the supreme mark of patriotism, the desire for peace in America and within the Christian church was becoming a mark of patriotism. Within 116 the Methodist Church-College movement (and probably other such movements), statements by both the Church and some of the col- leges were beginning to look upon the regeneration of the State and preparation for the duties of good citizenship, as marks of patriotism along with defense of country. Albion by 1895 was proclaiming, "It is important that the student receive thorough instruction in this branch {civil government] in order to be able to assume the duties of citi- 1 zenship." Willamette in 1899 announced, "We believe in the utility and power of applied Christianity. We believe also that citizenship in the United States is a great public trust. And we further believe both these demand the lives and service of all and should command universal cooperation."2 Methodist loyalty to the State was decidedly expressed by the bishops in their address to the 1896 General Conference: "His [God's] purpose in this world is not merely the regenera- tion of the individual. He also desires the regeneration of the State. The State is as truly devine as the Church."3 Methodism's growing dislike of war and strong desire for peace was clearly pronounced, again by the bishOps in 1Albion College Yearbook: 1895-1896, op. cit., p. 43. 2Fifty-Fifth Yearbook of the Willamette University: 1898-1899_(Salem, Oregon: Crouise and Conover, 1899), p. 14. 3Journal, General Conference of the Methodist Episco- pal Church: 1896, loc. cit., p. 57. 117 their 1896 Conference address: "For the country must be saved by the victories of peace no less than by those of war."1 European uprisings in 1896 prompted the General Conference to send to President McKinley the following expressed hatred for war: The spectacle that is present of Christian nations facing each other with heavy armament, ready upon the provocation to go to war and settle their differences by bloodshed or con- quest, is, to say the least a blot upon the fair name of Christianity.2 Methodist reaction to possible aggressive attack, as best expressed on the campus, was preparedness. All else failing, a country and its religious way of life was to be saved. At the turn of the century nine of the larger Metho- dist Episcopal colleges offered military training (some com- pulsory) as a part of their educational program. Ohio Wesleyan in 1900 saw ". . . the great value of military drill upon the health and physical bearing of young men . . . . Dts influence in promoting patriotism and in training young men 0 O O O O O I O 3 for important pOSitions in a national criSis was incalculable." 11big.. p. 58. 21bido, p. 431-432. 3Ohio Wesleyan University Catalogue: 1900, op. cit., Pp. 42-43. 118 Summary By 1900, the Methodist Episcopal Church was no longer the "common man's"'Church. It was a "middle-class" Church molded by the forces of immigration, migration, economics and politics. Its affiliated colleges, usually located safely in small communities were generally freed of contact from the weaknesses of soCiety. As the result of natural and inflicted forces upon the country--its people, practices, churches, and education, certain modifications were evident by 1900 in the historical development of the Christian tradition in Methodist higher education. Within the four-year Methodist Episcopal college, a "denominational character" was replaced by a "Christian College" identity which was supported by a clearly recogniz- able positive Christian commitment. The academic emphasis paralled or surpassed the religious emphasis which raises the iJnteresting point that the beginnings of academic excellence ixu these colleges came forward at the same time that the colleges were most precise and positive in their identity with Christianity. They were compatible. While the term "paternal" had all but passed from the scene, the practice remained a strong and definite part of thee e co lleges . 119 Whereas the study of the period immediately before the Civil War disclosed an educational endeavor identified with professional, pre-professional, and teacher training, the Methodist colleges under study in this period by 1900 consider- ed themselves "liberal arts" colleges. It was,however, an ambiguous form of the term "liberal arts" and these colleges were more vocational than they cared to admit. Student aid, an eleemosynary financial structure, democratic character, and a patriotic fidelity were all by 1900 firmly entrenched as principles of the Christian tradi- tion. Principles of the Christian Tradition Eighteen Colleges: By 1865 Twenty-nine Colleges: By 1900 1. Modified Denominational Iden- 1. "Christian College" Iden- tity . tity , 2. Positive Christian Commitment 2. Positive Christian Com- " mitment 3. Religious over Academic Em- 3. Academic Emphasis Paral— phasis (but a lessening of leling or Surpassing the differential) Religious Emphasis 4. Student Aid: Scholarships, 4. Student Aid: Church Loan Discounts, Veterans Aid, Program, Small Scholar- Self-Help. ship, Honors, Prizes, Self-Help, Discounts by Colleges 5. Paternalism 5. Paternalism 6. Eleemosynary Financial Struc- 6. Eleemosynary Financial ture ("Man of Means" and Structure ("The Rich Small Gifts Type) Man's Duty," Annuities, Church and Alumni Support '7. Democratic Character 7. Democratic Character 53. Professional, Pre-profes- 8. Liberal Arts and Teacher sional, and Teacher Train- Education Program ing 9. Patriotism 9. Patriotism CHAPTER V ESTABLISHMENT OF THE CHRISTIAN TRADITION BY 1940 With the study of this final period (1932-1940), which completes an investigation of the development of higher education within the Methodist Episcopal Church from 1785 to 1940, it is possible to establish conclusions in answer to the question: As it relates to the Methodist four-year col- lege, what basic principles historicallyfi make up the Chris- tian tradition? If authorities today are correct in stating that the church-related colleges have moved away from, or should return to, the Christian tradition, this suggests the passage of time and the need to determine precisely what principles make up this tradition. Related to the four-year bkethodist college, this study concludes that ten principles, lfi.storically, have combined to form the Christian tradition. Some of these principles, surviving the test of time, require little further documentation. Others need such . further development. One, an emerging Social Awareness, in- vites: full investigation. All were affected to some degree by tile events of the first forty years of the twentieth 120 121 century, a period which saw the Church's late but significant drafting of a Social Creed in 1908 followed by World War I, a major depression, the beginnings of a second world war, Methodist Union, and a general societal slackening of Puri- tanical moral and economic.virtues. This final period study includes, in addition to the twenty-nine previously investigated colleges, Oklahoma City University which in 1911 became the joint venture of both the Methodist Episcopal and Methodist Episcopal, South, Churches. Sources again were college catalogs, published institutional histories, General Conference Journals, and college charters. Paternalism, Student Aid, an Eleemosynary Financial Structure,_Patriotism, and a Democratic Character are well established and documented as principles of the Christian tradition in Methodist higher education within the four-year college and require only such comment as reflects any degree of change in meaning. Paternalism As a term, paternalism was no longer used in the catalogs of the late nineteen thirties. While Patton's study of the church-related colleges as a whole shows diminution of parental government from a strong factor in 1860 to a relatively weak one by 1940, this was not the case within the Methodist colleges.1 In practice, control and direction 1 O Patton op. Cit. pp. 58 and 71. (It should be noted that Patton's fin ings reflected stated purposes only.) 122 of the students and their moral habits remained a part of the total phi1030phy of education for all thirty of these Metho— dist colleges. Not always was this spelled out as an insti- tutional objective or a set of rules listed under "government." The existing parental spirit was often to be found as a part of "Religious Culture" or "Admissions Standards-" One col- lege, Allegheny, in 1938 expressed a common hope: "It [AlleghenyZIseeks to make the moral and religious life of the college community such that the student will be under as helpful influences as he would be in his own Christian home."1 Whereas Allegheny reflected common parental hope, Morningside's position in 1938 reflected common parental action; "The faculty will insist on such conduct as becomes the high position of students in a Christian.College.-‘."2 StudentsAid The significance of this principle lay in its poten- tial to.help qualified students meet the costs of education while.endeayoring.to keep the Methodist colleges financially within the reach of all classes. 1Allegheny College Bulletin 1937-38 and Announcement ‘ 1938-1939 (Meadville, Pa.: Published by'the College, 1938), Series XXXVII, No. II, p. 130. 2Mornin side Colle e Bulletin.1938-1939 and_Announce- ments 1939-I940 (Sioux City, Iowa: Published by the College, 1939), XXII, No. 8, p. 21. 123 By 1940 a number of these colleges had established a limited but important variety of endowed scholarship programs. Student employment, however, remained the largest single source of student aid provided by the colleges. Ministerial discounts were less common. At DePauw a rare $2,000,000 en- dowed scholarship program enabled hundreds of students to receive four-year tuition Rector Scholarships.1 The Church, through its Board of Education loan pro- gram, had aided 44,043 students between 1873 and 1931. Over $6,411,000 was loaned out in that period.2 Again it must be stated that the Church's role in aiding students of limited means cannot be fully appreciated. The Methodist Loan Fund today remains the largest single student loan fund in the S United States.3 Bishop Edwin H. Hughes in a Phi Beta Kappa address, reported in the 1924 General Conference Journal, stated the significance of the Methodist effort in making education available to those Methodist young men and women from low income situations: 1The Edward Rector Scholarship Foundation in the amount of $2,418,000 was established in 1919. Based on fin- ancial need entering freshmen (men) and men and women with one year at DePauw are eligible for amounts up to full tui- tion. DePauw University Bulletin: 1964-1965, p. 79. 2Journal, General Conference of the Methodist Epis- copal Church: 1932 (New York: The Methodist Book Concern, r 1932), p. 157. 3James C. Messersmith, Church Related Boards Respon- sible for Higher Education (Washington: U.S. Government Printing Office, 1964), p. 123. 124 Our methods of aiding students to remain in school until they have finished their course are unsurpassed. Because of these measures, education is widely diffused among our people . . . . This was further strengthened by a scholarship pro- gram enacted in 1945, which to date has assisted over 5000 recipients at a cost of about $3,000,000.2 Eleemosynary Financial Structure A charitable or "welfare" structure was a clear and vital principle throughout the history of the college move- ment in the Methodist higher education program. By 1940 a new source, the foundation, had become of great importance in the advancement of these colleges. To emphasize to the student and his parents, the importance of "gift money" to each student, three colleges, Baldwin-Wallace, Willamette, and Kansas Wesleyan were adopting the practice of pointing out that the student paid only about half the cost involved in his being educated. Other colleges soon followed this practice and the growing concern to all of them was the make— up of the other half of the cost which, in the main, had to be obtained from the support of the Church, individuals, and foundations. lJournal, General Conference of the Methodist Epis- copal Church: 1924, o . cit., p. 1342. 2Wicke, op. cit., p. 77. 125 The growing financial needs of the colleges and the Church's inability to meet these increasing needs seemed clear in the 1932 Board of Education Report at General Con- ference: We must frankly face the facts that movement to support the educational institutions through a major sharing in the general bene- volence of the Church to be administered by the Board of Education . . . has signally failed . . . .1 The 1932 Reeves' study amplified the plight by report- ing that more than half of the Methodist colleges received nothing in the way of gifts from local churches or their Annual Conference.2 Patriotism Following the close of World War I, the Methodist position on war, which was definitely reflected on the cam- puses, was accurately explained in the 1920 Bishops Address: We did not like war. We hated it, though we distinguished between a war of aggression and a war of defense. We do not like war now. We hate it. But we love liberty, honor, and humanity more than we love a false and safe peace. So we lack nothing of devotion and loyalty in humanity's fierce battle against the enemies of civilization. 1Journal,General Confegppce of the Methodisthpisco- pal Church: 1932 (New York:'The Mathodist Book Concern, n.d.), pp. 1317-1318. 2Reeves, op. cit., p. 518. JournalLyGeneral Conference of the Methodist Episco- pal Church: 1920, op. cit., p. 147. 126 The Churches of both the North and South supported President Wilson's declaration of war. The 1920 Board of Education Report praised the colleges for their war-time contribution. In both World Wars, service training units were common on Methodist campus. By 1940, a movement within the Church aimed at a "war on war" was both active and influential. Initiated in the early nineteen hundreds, its forward motion had been halted by the country's entrance into World War I. By the nineteen- thirties it was advocating and gaining support to the pro- position that patriotism was more than an answer to the "call-to-arms." The devastation of modern warfare dictated that the supreme measure of Christian living and love of country was now that of the abolition of war. The force of this movement was felt in the number of Methodist conscientious objectors during World War II. Sweet, in his Methodism in American History, claimed that modern pacifism was strong in "all universities and colleges, particularly in the denomina- tional institutions following World War I."1 Only to the extent that it involved ministerial and pre-ministerial stu- dents, is this statement valid within these thirty Methodist Colleges. No such strength of any appreciable size was evi- dent during or following either World War. The strength of 1Sweet, 0 . cit., p. 412. 127 Phatknodism's position on war, both in the Church and on the cunnlpus, was clearly evident in the 1944 General Conference adoption of a minority report by 17 delegates, of whom 14 were laymen: In this country we are sending over a million young men from Methodist homes to participate in the conflict . . . . In Christ's name we ask for the blessing of God upon the men in the armed forces, and we pray for victory. We repudiate the theory that a state, even though imperfect in itself must not fight against intolerable wrongs. While we respect the individual conscience of those who believe that they cannot condone the use of force, and staunchly will defend them on this issue, we cannot accept their position as the defining position of the Christian Church. We are well within the Christian posi- tion when we assert the necessity of the use of military force to resist an aggression which would overthrow every right which is held sacred by civilized men.1 While the laymen were successful in preserving the ri ght of military force in the defense of country, as a pa't312343tic duty, patriotism since the 1900 period had not been confined solely to this factor. It was, by the 1940 period, patriotic to seek the abolition of war. It was I)31:I‘I°Lotic to prepare oneself, or be prepared, for citizenship i t“ Ei- democracy, good government, and loyal participation in 0Q rru“fininity, national, and international life. This emerging di 1=~€3<2tion was strongly reflected in the aims, objectives, and \ ea_1‘ lJournal, General Conference of the Methodist Episco- Rllllllldglhurch: 1944, o . cit., p. 734. ‘ 128 the curriculum of several of these thirty colleges. While Wor ld War 11 again cast the defense of country as the immedi- ate symbol of patriotism, these emerging dimensions of loyalty Were not to be lost. The "preparation for good citizenship and its manifold res ponsibilities" is listed as an institutional aim in 1939 by "those in charge of Illinois Wesleyan University in this modern era of American education . Purpose" of Baker University by 1938 was "to see that all the ."1 The "supreme Various phases of the college program function in ways which The give the greater promise of producing good citizens." "Preparation for Citizenship" had by 1934 become one Of eight expectations at MacMurray College.3 At Willamette by 1939 one of six objectives was, " The preparation for intelligent, effective, and loyal participation in the life of the family, the community, the nation, and the international order." Tb} 8 concern for good governmeht, it would seem, had always been an objective of the College of Puget Sound as shown in i . . . ts motto: "Learning, Good Government, and the Christian \ (B 1Illinois Wesleyan University Bulletin: 1939-1940 p lOomington, 111.: Published by the University, April, 1940), c 2Baker University Catalogue: 1938 (Parsons,Kansas: C) ________: mrnercial Publishers, April, 1938T p. 5. 9 C J 3Bulletin of MacMurray College For Women: 1934-1935 a~Qlacsonville, 111.: Published by the College, January, 1934), p D ~ 14-15. 0:- 4Bulletin of Willamette University: 1939-1940 (Salem, Published by the University, March, 1939), p. 3. e&Qn: ~ 129 Rel igion." Studies in political sc1ence, the United States Constitution, comparative government and similar courses Whi. le evident in the nineteenth century were common by the 1940 period. Patriotism represented a search for peace through a better understanding of the respOnsibilities of citizenship and good government. As a last resort, it still held out for the right to resist aggression. Demo cratic Structure The historical study of the Methodist Episcopal Church in relationship to its four-year colleges traces its SrOWth from an initial control by the General Conference of Cokesbury College, to the location of control at the Annual CoI'lference, followed by the increase in layman participation on official boards. By 1932 all trustees were selected by one of three means, but usually a combination of them: (1 ) elected or approved by the area Annual Conference; (2) a 83 l f—perpetuating board arrangement; and (3) election by the 31%1 th an two to one. 1: 1°61 control and a steady move toward decentralization and The laymen by 1932 outnumbered ministers by more This trend toward a lessening of ecclesias- lo Q‘31 responsibility has been continuous up to the present. \ welsh . 1College of Pget Sound Bulletin: 1938-1939 (Tacoma, Published by the College, April, 1938), p. 147. 2Reeves, Op. cit., pp. 70-73. A 130 Decentralization and local responsibility are generally recognized as vital strengths in a democratic structure. They are also potential weaknesses of the same structure. Where the right combination of control and'purpose have existed, concerned with, but free of, religious and academic doctrine, a high level of academic freedom has existed. One author, Limbert, points out that, "Opposite to the propagat- ing of a particular form of doctrine is the defense of the Christian college on the basis that it may encourage a fleater freedom of thought italics addecfl than the state ins titution and may therefore be a significant factor in 50 C ia l recons truct ion (’1 One point at which all church colleges had a decided ad\ramtage over state institutions was in the matter of loB’éilty oaths, which as early as 1936 saw over twenty states and the District of Columbia with some form of teachers' °ath. The Civil Liberties Union in 1940 in a publication, Gag on Teaching concluded that tax supported institutions Th1\e‘ w . . . ate the more frequent offenders in denying academic freedom 6. // hd that privately supported colleges, including some church 3 , \ Q1"l-Ools, . . were the freest from censorship". \ 1Limbert, o . cit., p. 66. c is 2The Gag on Teaching (New York: American Civil Liber- gals Union, Jan., 1946), p. 34ff, cited by Robert G. Massen- 80 e , Collegiate Education in the Methodist Episcopal Church, \K‘IQ (New Haven, Conn.: Yale University, 19503, p. 490. A 131 Decentralization and local responsibility coupled with <3 re Ligious and sex equality decidedly cast the Methodist four— year college as representative of a form of democratic struc- ture as it existed in America in 1940.1 L'Q‘lristian College" or "Church College" Identity The projection of this identity principle as examined in the catalogs of the thirty colleges and as compared with the findings of the previous period reveals a firm but more SGIDIiisticated approach in the wording. Whereas direct refer- ences to God, Jesus, the Holy Bible, Supreme Being, and con- VeIt‘sions were common by 1900, only five catalogs of these CO lleges studied between 1934 and 1939 made such reference in Evansville's 1939 catalog (page 28) tt'leir aims or objectives. the philosophy of Jesus contains the essential stalted, ". . . The basis for the integrity and reality of modern living." . 1934 MacMurray catalog (page 15) stressed the hope that its gt"aduates would go forth "with a living faith in God." The S impson catalog in 1939 (page 8) quoted the scripture, "I am the Way, and the Truth, and Life" as well as "Ye shall know the Truth, and the Truth shall make you free." The catalog 9 f Union for 1938 (page 13) made known that through its chapel e Xercises and religious meetings, "it emphasizes the importance \ 1Racial equality is discussed as a part of Social Awe th - :lceness, a principle which was emerging during the nineteen- Lt‘ties. A r» (1. FT 132 Of accepting Christ as a Personal Redeemer, Constant Guide, and Inspiring Ideal." Cornell's catalog in 1939 (page 9) Cited as an aim, " . . . the ideals of personal conduct, culminating in a fidelity of purpose and an ideal of service such as is revealed in the life and teachings of Christ." The more sophisticated terminology used to identify with the Christian faith and the Church appeared as a part of the aims and objectives in phrases such as: "Christian Ser- Vice ," "Christian AtmOSphere," "Christian Character," "Christian Personality," "Christian Experience," "Christian Philosophy," "Christian Manhood," and "Christian Education." SiXteen of the colleges built upon or mentioned one or more of these as a part of their institutional aims or objectives. colleges, DePauw and Oklahoma City projected the aim of Four, Lawrence, TWO Ch9\-7e].oping the student's religious life. Dj- Qkinson, Allegheny, and Hamline confined their aims to academic and cultural advancement and made no effort to identify with Christianity. Three colleges did not carry f Dbrnal statements of purpose. P1 - mime Chris t ian Commitment Beyond identity, a positive Christian commitment must be eextablished as a part of the Christian tradition. Here a - $3 in, change had. occurred. The campus revival, like the chI-‘LI: <2h "altar call" had vanished by 1940. Catalog state- he ht S no longer spoke in terms of graduates leaving with a ~ 133 deep religious faith and fewer statements regarding a "Chris- tian faculty" were found. Nevertheless, a positive effort and commitment to advance the Christian religion remained. This undoubtedly was due in part to the Church's influence in that all but two of the colleges, Dickinson and Lawrence, Operated under some charter provision (or by-laws) which Cal led for the election of a set number of college trustees by the area Annual Conference or the confirmation of a speci- fied number of trustees by the conference. Twenty of the thi:r:ty colleges Operated under an arrangement whereby the m"'JIJCDrity of trustees were elected or confirmed by their area Annual Conferences. A study of the chapel service programs of these thirty 90 lleges, considered a means of projecting the Christian re ligion into the life of the student, revealed its continued mlI><3rtance in the total collegiate program. By 1939, twenty- four of the colleges had compulsory chapel ranging from one to five times a week and averaging twice a week. Some thirty yaal‘s after Rudolph saw the required chapel program as a VE‘r‘lfLshing collegiate practice, it was still an active part of the total program on a large majority of these campuses. Whereas twenty-one of the twenty-nine colleges in the Stud 0 o . . o )7 of the preVious period had required study in the field \ 1Rudolph, op. ci§., p. 76. 134 of religion, nineteen of thirty by 1940 still held to required rel. igious course work as a part of the total academic program. All. the others, with the exception of Dickinson, the Univer- sity of Chattanooga and the College of the Pacific, offered the option of required course work in religion or philosophy. The study of religion was available on all thirty campuses. The practice of appointing ministers as presidents of these Methodist colleges hopefully, to assure a positive Christian commitment from "the top down," remained as strong in 1940 as it did in 1900. The presidents, however, were by 1940 holders of advanced academic degrees like the masters and doctor of philosophy as well as being ministerially edu- Cfated. At least as evidenced by their degrees, they were both the religious and academic figure head of their institu— ti One . The Methodist colleges, prior to the Civil War, re- fLeQted their primary purpose as religious and faculty mem- bers as "Christian Men." The same colleges by 1940 reflected t he primary purpose as academic and a faculty descriptive e PupITM-zisis on scholarly and academic attributes. The concern f or Christian staffing, however, should not be minimized. Th e growing problem was one of supply and demand. In 1916 \ Dickinson required senior philosophy which could in- It was, cl heads a religious—philosophy type course if desired. bot e\rer, a philosophy and not a religious requirement. At h the University of Chattanooga and College of the Pacific, Cataequirement was made, at least as announced in their ogs. 135 thus Episcopal Address urged that ". . . professors shall be (of deep religious faith and fealty to Methodist ideals." 'Phaat the supply apparently equalled the demand as late as 19224 is brought out in the Board of Education Report of that :yeear which referred to remarks by Bishop W.F. McDowell: It [Methodism:]. . . has a far flung line of Colleges with skilled teachers under whose instruction young men and women grow into scholarship, and at the same time feel the inspiration of divine ideals and the life of divine power.2 The problem of staffing that has creSted today began its climb shortly thereafter, and was the reason behind 11113 1&23363 Committee on Education Report which recommended that trlea "Board of Education and the educational institutions re- la~ted to our Church cooperate in securing for the staffs of ins truction . . . men and women of pronounced Christian Char- a<2‘t:er-as well as scholarly attainment . . . ?3 Even when allowing for a lessening of the faculty's poTT-ential influence in projecting a positive institutional \ 1 ournal, General Conference of the Methodist Episco- J Igéa‘RChurch: 1916 (New York:-The Methodist Book Concern, n.do) . ‘ 183. ZJournal, General Conference of the Methodist Episco— E1§3;1;_4Church: 1924, op. cit., p. 1362. 3Journal, General Conference of the Methodist Episco- szhurcm 1936 (New York: The Methodist Book Concern, n.d.), ‘ O4. 136 Christian commitment, the other combined influences remained strong enough to reflect this positive emphasis. A Dominant Academic Emphasis The greatest change occurring within any of the prin- ciples was that of the advancement of the academic emphasis to a position of dominance. While the ante-bellum period saw Christian doctrine emphasis as the principal function of the colleges and the 1865-1900 period saw the steady surge of the academic emphasis to a position freed from subservience to the religious, it is clear and free of doubt that the academic role between 1900 and 1940 had emerged as the prime objective in the operation of these colleges. Several factors combined to bring this change about. The most important were: instructors who were academically rather than ministerially trained; evaluating agencies (the University Senate, regional accrediting associations, the Association of American Universities and Colleges); the Methodist Board of Education; competition from public educa- tion; and the growing educational demands of society. By 1936, twenty-seven of the thirty colleges had University Senate approval. Oklahoma City University, McKendree, and Kansas Wesleyan had not gained, or had lost, Senate approval.1 Twenty were approved by the Association 1lbid., p. 1042. 137 Of American Universities (College Group) by 1940. Regional accreditation had been granted to twenty-four Of the col- leges by that same year. This accreditation could not have taken place had the academic been secondary to anything else. Allegheny, Dickinson, Hamline, Lawrence, MacMurray, the University of Chattanooga, and Willamette were all, by the late nineteen-thirties, requiring comprehensive examinations for graduation. Cornell, DePauw, Morningside, and South- western were offering honors courses and the College Of Puget Sound had an independent study program, all in Operation before 1940. Cornell, Albion, Dickinson, Lawrence, and Ohio Wesleyan had chapters of Phi Beta Kappa before World War 11. Typical entrance requirements were those required by Hamline which stressed graduation from an approved high school, an Official transcript sent by the school, and fif- teen high school units which reflected preparation for college work.1 Dickinson in 1938 listed three ways a student could demonstrate a readiness for college: (1) By passing College Entrance Board Examinations; (2) By presenting a satisfactory certificate from an approved secondary school; or (3) By examination at Dickinson College.2 1Hamline University Bulletin: 1939 (Saint Paul, Minn.: Published by the College, 1939), XXIX, p. 25. 2Dickinson College Bulletin: 1937-1938 and Announce- merms: 1938-1939 (Carlisle, Pa.: Published by the College, 1938), p. 12. 138 The role of religious education by 1940 seems clear in the Board Of Education Report to General Conference in 1936 which stressed: "In all the institutions related to the Church, religion is free to function, not as an extra-curricu- lar activity or an Off-campus enterprise, but as an integral part Of education in all its aspects and at all levels."1 A safe conclusion regarding religious education is that by 1940 it was still an important part of the total academic program, but its role had changed from that Of dom- inance to contributory. A Liberal Education Aimed at Intellectual, Spiritual, Vocational, Social and Physical Training TO accomplish the academic purpose, these thirty Methodist colleges,like the great majority Of other church college bodies, maintained the shell, if not the content Of the English collegiate ideal. They recognized themselves as: (1) colleges of the liberal arts and sciences; (2) colleges dedicated to teaching (as Opposed tO the Germanic university concepts Of research and specialization); and (3) colleges dedicated to a total education program which included intel— lectual, spiritual, social, vocational, and physical training. lJournal, General Conference_pf the Methodist Epis— Szgpal Church: 1936, Op. ci£., p. 1027. 139 The German influence, the effect Of the electives system, the growth Of the state universities, land-grant colleges and professional schools, and the growing educational demands of society caused the church college to establish a comprehensive type Of program which retained liberal arts studies as a general or core type requirement while adopting new branches Of Offerings in the science and social science fields, along with the acceptance of a vocational tone. With the exception Of Ohio Northern, all of the other thirty colleges under study as late as 1940 laid claim to being a liberal arts college (more commonly, a Christian Liberal Arts College). It was an amoebic form Of liberal arts which held no definite shape and which defied exact definition. It was a form Of liberal arts which advanced the possibilities of breadth and enlightenment and reduced the chances of narrowness or bondage. But it was, at the same time, a type Of liberal arts which could not deny the acceptance Of vocationalism and specialization. The common justification of this new liberal arts structure was best expressed by Allegheny in its 1938 catalog. After stating: "Many Of its courses are frankly vocational and professional . . . "the bridge between vocational courses andthe liberal arts tradition is recognized in a follow-up Sermralization which read: "Allegheny believes that the finest ‘N3cational training any school can Offer is a broad understanding 140 of our social and economic order and a thorough knowledge Of the laws and the science Of learning."1 Only Dickinson, of the thirty colleges investigated, laid claim in its catalog to a program free Of professional work: Throughout its history the College has steadi- ly adhered to its liberal arts tradition. It is one Of the few remaining colleges attempt- ing no professional work ... . . Its aim is cultural, and it plans to give young men and women a chance to get acquainted with what the world has done, and has become, and thus pre- pare themselves for subsequent life choices. The fact that Dickinson had for years presented teacher education work would, however, indicate that many young men and women had before entering or while attending made a life- chOice and Dickinson wag providing a type Of professional training in the teacher education field as were the other twenty-nine colleges.3 A study Of the catalogs between 1932 and 1940 reveals the vocational emphasis that existed. Kansas Wesleyan invited students to enter programs in secretarial science, home econo- mics, and education. Willamette Offered programs in home 1Allegheny College Bulletin: 1937-1938, Op. cit., p. 31. 2Dickinson College Bulletin: 1937-1938, Op. cit., p. 11. 3The 1932 Reeves' study, The Liberal Arts College, 9E5 cit., showed Dickinson Offering: 24 hours in law, 12 ENDlitical science, 26 business administration and economics, 111 addition to work in education, p. 197. 141 economics and education, as did West Virginia Wesleyan, Baldwin-Wallace and Albion. At Baker, Dakota Wesleyan, and Evansville, secretarial and education courses were Offered. MacMurray, beyond education, Offered vocational work in nursing, home economics, and physical education. South- western and Illinois Wesleyan likewise Offered nursing and teacher training. Business administration, along with home economics and education were available at the College Of Puget Sound. Courses in marriage preparation, business administra- tion and teacher training were all Offered at the University of Chattanooga. Not only was vocational training evident in the course Offerings, but also by the nineteen-thirties it was not un- common tO find vocational preparation as a part Of stated institutional aims.1 One Of three aims cited in the McKendree catalog Of 1938 was, " . . . to provide, in varying degrees according to the student's choice Of a vocation, a specific foundation for his occupational career."2 At Ohio Wesleyan, the student of the thirties was Offered "a fine combination 1By 1932 "vocational training" was the third most come monly expressed institutional aim according to the Reeves' Study Of these same Methodist Episcopal Colleges. Ibid., p0 10. 2McKendree College Bulletin: 1938-1939 (Lebanon, 111.: E’LIblished by the College, 1938), XXIV, NO. III, p. 21. 142 Of cultural education with practically usable vocational and pre-vocational training in certain fields.n1 The conclusion to be made, is that the term "liberal arts" had taken on an all-inclusive meaning. Practicality did not necessarily reduce the intellectual importance of the program, but it did prevent the meaning of liberal arts from being confined to intellectualism alone. The period 1900-1940 also saw the growth Of another factor which was to further alter the meaning of the liberal arts concept. Along with intellectual, spiritual, vocational, and social development (to be discussed as a separate prin- ciple), a new emphasis, that Of physical development had rapidly come to the forefront following World War I. Educa- tion now included not only development of the mind, soul, personality, and career interest, but the body as well. By the thirties, physical development had taken its place as an institutional aim in fourteen Of the thirty Methodist colleges. DePauw's catalog Of 1937—38 listed as one Of four alum that of "conserving and developing the physical health, the moral character, and the religious life Of the students."2 1Ohio Wesleyan Bulletin: 1938-1939 (Delaware, Ohio: Ehablished by the University, 1938), XXXVII, NO. II, p. 19. 2DePauw University Bulletinzl937-1938 and Announce- Efizntszl938-1939 (GreenCastle, Ind.: Published by the Univer- sity, 1938), XXV, NO. 111, p. 41. 143 Under educational Objectives, Evansville's catalog of 1938-39 announced, "it is the purpose Of the College to make provision for recreation and health education . . . ."1 An aim Of Morningside, explained in its 1938-39 catalog, included: "the formation Of interests and habits conducive to good health and recreation."2 Mount Union's catalog Of 1938-39 projected, as one of ten aims, that Of "furnishing instruc- tion for the joint development Of a keen mind and a healthy 3 body." The educational program, as a part Of the Christian tradition was no longer to be considered a liberal arts and teacher education presentation. It was by 1940 what is best classified as a liberal education aimed at intellectual, spiritual, vocational, social, and physical training. Social Awareness and Concern The Methodist Episcopal Church in 1908 drafted a Social Creed which saw the General Conference take a sudden and significant interest in social welfare, industrial and labor strife, racial inequality, politics and the general E 1Evansville College Bulletin: 1938-1939 and Announce- ments: 1939-1940 (Evansville, Ind.: Keller-Crescent Co., 1939), XX, NO. IV, p. 27. 2Morningside COllege Bulletin: 1938-1939, Op. cit., P. 17. 3Mount Union College Bulletin: 1938-1939 and Announce— EEigts: 1939-1940(Alliance, Ohio: Published by the College, 1939), p. 6. 144 economic conditions Of'the country. This concern, however, was not reflected in the programs of most Of the four-year Methodist colleges whose campuses, for the most part, were snugly nestled in small communities tOO far removed from the main-stream Of mass-society's problems. Until the early thirties, social concern on these campuses was self-centered in effect, with emphasis on individual personality develop- ment, social grace, and the Greek fraternity system represent- ing organized social intercourse. Patton's 1940 study of the total church college move- ment showed only an insignificant social concern in 1900. By 1937, however, he found a substantial increase in the number of institutional aims which reflected "social respon- sibility," or "development Of the economic and social order."1 The 1932 Reeves' study Of Methodist Episc0pal colleges in its survey of stated aims, showed no reference by any of the col- leges to social concern or awareness.2 And yet, within a few years Of the Great Depression, ten Of these same colleges by 1938 were including clearly stated aims or Objectives which eXpressed a definite social awareness and concern. Evansville in its 1938-1939 catalog stated: 1Patton, O . cit., p. 58 and p. 71. 2Reeves, Op. cit., p. 10. It should be noted that Seven colleges listed "training for citizenship." 145 . . . Responsibility and initiative, as well as a definite sense of social obligation are encouraged. The College is concerned with the development Of individual attitudes, but _ it recognizes that in the social order we face a growing need for cooperation. The individu- alism we have known has played its part; it must give place now to a tempered, moderate individualism, effectivelylconditioned to serve the public interest. Hamline's educational Objectives expressed in its 1938-1939 catalog clearly evidenced a social awareness: Hamline University . . . is aware Of the chang- ing conditions in the modern world. It pur- poses [sic] to acquaint student life with the trends of society. It endeavors to combine knowledge and skills to react alertly to the exigencies Of a career or profession, as well as to train for social leadership. Any new order which may emerge from present experimen- tation will need minds trained to view with understanding the scientific, economic and social influences which shape public policies, minds with historical perspective, keen insight and broad outlook. One college, Uhion, while not making a direct state- ment about "social responsibility" or "social understanding" in its aims and purpose section, was definitely exercising in practice, its attempt to meet a social problem Of the area it served. "While this is true [Methodist-related], it is not a sectarian school, but-is endeavoring to render impartial 1Evansville College Bulletin: 1938-1939, op. cit., p. 27. 2Hamline University Bulletin: 1939, Op. cit., p. 21. 146 service tO all who may come, especially tO the young peOple Of the mountain territory in which it is located."1 All thirty Of the colleges were Offering a selection of courses in the areas Of sociology and business administra- tion-economics. With the exception Of Dickinson, each was also offering courSe selections in the political science 2 area. The American college movement as a whole, and certainly the church-related college group including the Methodist Episcopal colleges, had existed almost unaware (except for an occasional interruption by war), Of the growing social, economic, and racial problems facing the country and the world. It was not until the nineteen-twenties that higher education involved itself to any appreciable degree, in meet- ing these problems. It was not until the middle thirties that the Methodist EpiSCOpal colleges really became aware of their social-education responsibilities. Robert B. Eleazer, speaking before the 1945 annual meeting Of the National Association Of Schools and Colleges of the Methodist Church on the topic, "Race Relations," sum- med up well the situation as it existed up to that year: 1Union College Bulletin Of Information: 1938-1939 (Barbourville, Ky.: Published by the College, 1938), XVII, N0. 1., p. 13. 2Reeves, Op. cit., p. 197. 147 . . . A second World War in twenty-five years is the best possible evidence that we have not yet learned how to get along with neigh- bors across the border. Bitter racial and cultural antagonism in almost every country tell the same story at home. The United States is no exception, with its major race problem involving 13,000,000 Negroes and various minor problems concerned with smaller groups. Important as these problems are--to these minorities, to the general wel- fare, and to our religious and political faith--it is a tragic faCt that until recently our educational institutions have given us practically no help toward their solution. On the contrary, they have sometimes even added to the difficulty by their efforts to preserve traditional ideas and loyalties . . . . This challenge, it seems to me, should make a special appeal to Church colleges, and I am glad to find many of our Methodist institu— tions are responding to it. A social awareness and concern was by 1940 a new, an emerging, and recognizable principle of the Christian tradi- tion within Methodist higher education. Summary If the Methodist four-year college has moved away from the Christian tradition or if it shOuld return to that tradi- tion, two inferences are involved--time and measurement. Tradition evolves through the transfer of beliefs, customs, practices, and information passed from one generation to 1Minutes and Addresses Of the National Association Of §£hools and Colleges of the Methodist Church: Sixth Annual Meeting (Atlantic City, N.J.: January 9, 1945), p. 28. 148 another. If movement has been away from tradition, this signals a present evaluation Of something that was in the past. Likewise, judgement voiced for a return tO tradition reflects a reversion to the past. One generation, (usually 1 about thirty-three years) at least, must separate any cur- rent measure against any claimed tradition. TO enable such measurement in connection with this study, it was necessary to look beyond the Christian tradi- tion as a piece Of ecclesiastical phraseology and to histori- cally trace and establish those principles which have com- bined to give meaning to this tradition as it stood approxi- mately one generation ago and as it related to higher educa- tion. Using the tools Of historical research and keeping a balance in the investigation between Church and college history and influence, this study concludes that ten principles combined tO give definition and measurement to the Christian tradition as it relates to the Methodist four-year college. They stand collectively as an Operational definition. 1Wébster's New Collegiate Dictionary (Springfield, Mass.: G and C Merriam Co., 1961), p. 345. 149 The Ten Principles of The Christian Tradition as This Tradition Related to The Methodist Four-Year College and Established by 1940 Identity -- "Christian College" Commitment -- Positive Christian (over neutral or negative) Emphasis -- Academic Dominance Structure (Financial) -- Eleemosynary Character -- Democratic Endeavor —- A Liberal Education (reflecting: intellectual, spiritual, vocational, social, and physical training) In addition this Christian tradition projects: 7. 8. 9. 10. An attention to educating students Of all economic classes -- Student Aid A concern for the student's moral development and an at- tempt to give form to such development -- Paternalism A fidelity to country and government -- Patriotism A responsibility to social betterment -- Social Awareness and Concern PART II. CURRENT INSTITUTIONAL PURPOSES AND PRACTICES AS THEY REIATE TO THE CHRISTIAN TRADITION CHAPTER VI A SURVEY OF INSTITUTIONAL PURPOSES Parts two and three Of this study examine the ques- tion: Is thgpe evidence that stated purposes and practices Of the Methodist foureyear colleges show a movement away from the Christian tradition and the attenuation of church- college ties? Part II concentrates on a search for evidence in answer to this question as revealed in: (1) a survey Of current formal statements of purpose; and (2) a survey Of certain institutional practices which, in activating a re- ligious and value training emphasis, have historically given these colleges a character distinct from the secular-type institution. Part 111 represents a summation of the entire study and advances final conclusions regarding the question examined. Having traced the principles which, within the Methodist four-year college, give meaning to the term "Chris— tian tradition," it is possible to determine in this chapter to what extent these same thirty colleges, as a group, pro— ject within their formally stated purposes those established 151 152 principles Of the Christian tradition with which prospective and current faculty members and students, as well as the general public, are normally concerned or ought to be made aware Of. Precisely, what do these colleges, as church- related institutions, stand for? What makes them unique? What do they expect Of faculty and students? What justifies their particular role in American higher education? This study Of institutional purpose is based upon the following assumptions: (1) no ideal statement of purpose is, or should be, applicable to all thirty institutions; (2) the order in which a college incorporates these principles into its stated purpose is irrelevant; (3) any historical study of the Christian tradition, in its relationship to high— er education, will validate the statement that such a tradi- tion is a diversified as Opposed to a singular concept which neither inflates the religious emphasis to the height Of omnipotence nor relegates it to the depth Of Obscurity. The Role Of Institutional Purpose Before any survey of institutional purpose is con- ducted, the value Of such a formal purpose statement must be confirmed. The recent Danforth Foundation study of some 800 church-related colleges concludes with a final recommenda- tion that: "each church institution devise for itself a 153 coherent pattern which relates purpose, staff, and pro- gram . . . ."1 The study further points out: We have suggested that one of the diffi- culties of church colleges is that Of seiz- ing upon secular images--conceptions Of collegiate education borrowed from other institutions whose purposes are different. This is a matter of the first importance. Church institutions sorely need models Of their own to serve as broad conceptual frameworks. These should provide internally consistent patterns of purpose and program, not as blueprints to be followed slavishly by institutions-~we have already inveighed against imitation--but as illustrations Of the proper relationship of ends and means.2 A final reference to this recent study clearly states the importance Of goals, aims, Objectives: A good college works hard to define its edu- cational goals and to design its curriculum specifically for the type Of student it admits. It has a definite sense of direction. It is to be distinguished from the nondescript institution that does whatever other people are doing, Often trying to be all things to all men. It is important that each institu- tion define its precise niche within the total enterprise Of higher education. [italics added] 3 The importance Of institutional purpose is as valid today as it was in the early thirties. Reeves' 1932 study in effect said about the same as the current Danforth study: 1Pattillo and Mackenzie, pp. ci£., p. 69. 2Ibid., p. 65. 3Ibid., pp. 24-25. 154 It seems self-evident that an educational institution should have a clear and ade- quate statement of Objectives. This state- ment should serve at least two functions: (1) it should introduce the ideals Of the institution to both the student and the public; (2) it should be the basis of the educational program that the institution provides. 0 C O O O O O O I O O O O O I O O O O O O O The effectiveness of an institution should . . . be judged not only by the kinds of aims which it has set for itself but also by the efforts it is making to achieve its own Objectives. ' Regarding the danger of crystallization inherent in an explicitly formulated set Of aims, Reeves pointed out: There is Obvious need for everyone connected with a college to know exactly what the in- stitution is trying to do, in order that each may bend his own efforts in that general direction. In the absence of such a general understanding there is a strong probability that each department and instructor may adopt, consciously or uncohsciously, an individual set Of aims. Under such circumstances cross- purposes develop and the program of the insti- tution is likely to suffer from a lack Of unification.2 The position of the regional accrediting associations taken in the nineteen thirties strongly endorsed then, as they do now, the need for formally stated purposes by member and candidate for membership schools. 1Reeves, Op. cit., p. 8. 2Ibid., p. 18. 155 North Central - Every institution that ap— plies for accreditation willloffer a defini- tion Of its purposes . . . . Middle States - An institution seeking the approval Of the Commission should make pub- lic avowal to its natural constituency and neighboring institutions Of its fundamental purpose in receiving students and in Offering them ins truct ion . 2 North West - Each institution applying for accreditation will be required to state specifically its Objectives--general, occupa- tional, and in the way Of individual develop- ment . 3 Myron F. Wicke, General Secretary for the Division Of Higher Education Of the Methodist Board Of Education, recently clarified the role of a church college's published stated purposes: "A published statement is important--a college not so doing recognizes education as anything and everything."4 The value Of a formal statement of purpose must be recognized. Its potential good would seem to be in direct proportion to the degree Of understanding, acceptability, and pursuit demonstrated by the majority Of people who are affect- ed by it and effective upon it. 1Gould Wickey and Ruth E. Anderson, Christian Higher Education: A Handbook for 1940 (Washington, D.C.; Council Of Church Boards Of Education, 1940), p. 279. 2Ibid. 3Ibid. 4Myron F. Wicke, "The Nature of the Church Related College," Paper presented at the Nineteenth Institute of Higher Education, Nashville, Tennessee, July 26, I964. 156 Survey Findings The most recent editions Of the college catalogs of these thirty colleges were Obtained and examined to determine tO what extent, if any, the ten principles Of the Christian tradition were reflected in the colleges' formal statements Of purpose.1 Such a statement was usually found under the heading "Institutional Purpose." In some instances the statement was developed under "Aims," or "Objectives," or "Educational Pattern." In all thirty catalogs, each college made a definite statement which was clearly shown as an attempt at bringing together the components Of an institu- tional purpose. The following table lists the ten principles estab- lished as the Operational definition Of the Christian tradi- tion. The number Of colleges reflecting each principle is shown. This table is followed by actual catalog statements which reflect each principle. 1The college catalog is rightfully considered by the public as the Official announcement from the college. Col- leges themselves use this instrument to reserve certain institutional rights; lay down specific regulations; and in general attempt to familiarize the public with its total Operation. It represents an excellent source for examining a single college or a group Of colleges. 157 TABLE 1 CHRISTIAN TRADITION PRINCIPLES REFLECTED IN THE STATED PURPOSES OF THIRTY METHODIST COLLEGES Number Of Institutions Which Reflected , Principles Each Principle "Christian College" Identity 26 Positive Christian Commitment 23 Dominant Academic Emphasis 28 Liberal Arts or Liberal Education Program 28 Social Awareness and Concern 18 Moral Conduct and Value Training (Paternalism) 15 Patriotism and Citizenship Training 10 Democratic Character 10 Eleemosynary Financial Structure 2 Attention to the Educating of Students Of All Classes (Student Aid) 1 "Christian College" Identity Twenty-six of thirty colleges (86.6 per cent) some- where, but usually near the Opening Of their purpose state- ment, clearly identified their institution as a "Christian College." Several means were employed to do this; all left no doubt that their college was not tO be identified as a secular institution. Ohio Northern University, a Methodist-Owned institution Of higher learning seeks to graduate students imbued with Christian ideals o O O 0 Mount Union College seeks to be an excel- lent liberal arts college in the Christian 1Ohio Northern University Bulletin: 1964-1965 (Ada, Ohio: Published by the College,-1964), p. 1. 158 tradition. We believe the Objective of excel- lence is imperatfiye in the JudeO-Christian heritage . . . . Illinois Wesleyan University--The basic pur- pose is tO provide a quality program of higher education with a three-fold emphasis; the liberal, the professional, and the religious. o O O o o O o O 0 o O o I o o O O O O O O 0 0 Since the beginning, following the vision and purpose Of the founders, Illinois Wesleyan has been a church-related college in the 2 finest sense--under Methodist sponsorship. . . . Hamline University was founded by the Metho— dist Episcopal Church in 1854 as a Christian college of liberal arts devoted to the per- fection Of the scholar. Albion College--Whatever the activity, its tone is characterized by the fact that Albion is a Christian college, an ideal declared by its founders and carried on by their successors. Union [College] is a Methodist educational in- stitution which Offers its services to young people from all denominations. Union is com- 5 mitted to the cause of Christian education . . . . The University of the Pacific was founded by men Of Christian faith, is dedicated to Chris- tian principles, and is proud to continue in ..lMount Union College Catalog: 1964-1966 (Alliance, Ohio: Published by the College, 1964), p. 7. 2Illinois Wesleyan University Bulletin: 1965-1966 (Bloomington, Illinois: Published by the University, 1965), p. 7. 3Hamline University Bulletin: 1964-1966 (St. Paul, Minn.: Published by the University, 1964), pp. 7-8. 4Albion College Bulletin: 1964-1965 (Albion, Mich.: Published by the College, 1963), p. v. 5Union College Bulletin: 1965—1966 (Barbourville, Ky.: Published by the College, 1965), p. 12. 159 its longrtime relationship to the Methodist Church. Ohio Wesleyan--The Christian religion has always been at the heart of Ohio Wesleyan's educational principles. West Virginia Wesleyan--It is the purpose of West Virginia Wesleyan College to be a Chris- tian college of liberal arts in.the sense that its total program is motivated by Christian ideals and principles, and is directed toward the development Of competent, cultured, Christian persons. These examples accurately picture the range Of Chris- tian identity sought by these twenty-six colleges. Of the four colleges making no attempt to identify with the Christian Religion, two historically have taken this position and there- fore their current purposes, as they relate to identity, represent the continuation Of a position and not the move- ment away from a previous position. Two colleges, which in the 1930-1940 period alined themselves with the Christian Religion, currently omit any attempt tO establish a Christian identity. 1Bulletin of the University Of the Pacific: 1964-1966 (Stockton, Calif.: Published by the University, 1964), p. 2. 2Ohio Wesleyan University Bulletin: 1964-1965 (Dela- ware, Ohio: Published by the College, 1964), p. 9. 3West Virginia Wesleyan College Bulletin: 1965-1966 (Buckhannon, W. Vir.: Published by.the College, 1965), p. Inside front cover. 160 Positive Christian Commitment Beyond claiming a "Christian College" identity, twenty- three Of the colleges (76.6 per cent) so doing, make an effort within their statements of purpose to verify a positive (over a neutral or negative), commitment to the Christian or Judeo- Christian faith. These colleges in their Objectives and aims develop their Christian position beyond identity to the point Of relating this identity to the educational program and philosophy Of the college. Several’examples bear out this point: [Southwestern College;] realizing her respon- sibility for the spiritual development Of her students . . . seeks to make the Christian truth relevant to every aspect Of daily life. This is done by surrounding the student with an atmosphere and environment in which Chris- tian influences are largely indirect and in which example is stressed above exhortation. The teacher is freed to teach from his own Christian frame Of reference; to use his religious presuppositions as he would use any other premise. The student is given the same freedom.1 Ohio Wesleyan--Although the University is naturally infused with the spirit Of its own denomination, it seeks to impose upon its stu- dents neither Methodism nor any other specific set of convictions about the nature Of God, reality or man. But although Ohio Wesleyan is not narrowly sectarian, neither is it re- ligiously or ethically neutral. It does de- liberately encourage conscious concern over 1The Southwesterner, Catalog Number 1965-1966 (Win- field, Kansas, Published by Southwestern College, 1964), p. 5. 161 religious and ethical issues, and it at- tempts tO stimulate its students con- stantly to re-examine their own views on such matters.1 Simpson College seeks to help students de- velop [listed as one of eight institutional aime]: sensitivity to spiritual values, and the achievement Of a comprehensive world view in which religious concern examines an integrative and normative influence.2 Willamette College seeks, therefore, to teach students to think broadly, logically, and ac- curately and to develop within the individual student the Christian philOSOphy as a moti- vating force in life . . . .3‘ ‘ Baker University--It is the primary purpose Of Baker University to see that all the phases Of the college program function in ways which give the greater promise Of growth in Christian living.4- Morningside College . . . related to the Metho- dist Church . . . seeks to lead her students to an.understanding of Christian principles, especi- ally as they are derived from the Bible. The college is committed to the Christian faith as an intellectual faith and as a vital way of life and conduct. Chapel services for Protestant, Roman Catholic, and Jewish students allow each to maintain the integrity Of different forms Of worship and belief. The intent is to provide a Christian atmosphere Open to all students Of all religious persuasions within which each 1Ohio Wesleyan University_Bulletin: 1964-1965, loc. 2Simpson College Bulletin: 1964-1966 (Indianola, Iowa: Published by the College, 1964), pp. 8-9. 3Willamette University Bulletin: 1965-1967 (Salem, Oregon: Published by the College, 1965), p. 10. 4The Baker University Bulletin: 1965 (Baldwin City, Kansas: Published by the University,1965), p. 4. 162 student is encouraged to develop in intel- lectual, social, and spiritual maturity. Kansas Wesleyan University accepts its re- sponsibility to individuals as a church-re- lated college . . . in terms of the following purpose: 3. . . . to carry forward the work Of the Christian home and Church at a mature level interpreting Christianity in a fashion that enables students to make commitments and have faith in a world of enlarging concepts; and to provide through both students and faculty intel- lectual leadership for the continued pro- gress Of Christianity.2 Dickinson College . . . a faculty and adminis- tration which seeks tO foster the values Of' the Western and Christian tradition, a phil- osophy of higher education informed by the liberating influences Of the Christian faith, and an appreciation for the richness and multi- plicity in which truth is to be found combine to achieve these ends [hhich preceeded this statemen€1.3 McKendree College endeavors: . . . (3) to pro- vide Opportunities for daily work and wholesome cultivation Of religion through the curriculum and the activities of the college.4' MacMurray College strives to provide "a liberal and Christian education" through the fusion Of a "thorough under- standing Of one discipline with a critical awareness of its 1Morningside College Bulletin: 1964-1966 (Sioux City, Iowa: Published by the College, 1964), p. 27. 2Kansas Wesleyan University General Bulletin: 1964- 1965 (Salina, Kansas: Published by the University, 1964),;u.7. 3Dickinson College Bulletin:_1964-1965 (Carlisle, Pa.: Published by the College, 1964), p. 7. 4McKendree College General Information Catalog: 1964 (Lebanon, Illinois: Published by the College, 1964), p. 4. 163 intellectual and spiritual context."1 The graduate of Iowa Wesleyan College is pictured as having: "a deepened spiritual and ethical life . . . as well as a fuller appreciation of the Judeo-Christian meaning of life . . . ."2 Evansville College aims to establish an environment in which students will "Progress in their establishment of a personally satisfying philosophy of life which is in accord with Judeo- Christian principles."3 Illinois Wesleyan University reminds itself that "It must continue . . . its historic stress on religion, both as a subject of study and as a way of life."4 There is ample evidence to minimize or discount any movement away from either a Christian identity or a positive commitment, at least in what is claimed, within institutional stated purposes. What is being done in actual practice will be further studied in the next section which will relate to the basic and current criticisms now centered on a decreasing religious emphasis and a growing secular influence. A Dominant Academic Emphasis While the great majority of these thirty colleges have established an identity with and positive commitment to 1MacMurray College Bulletin: 1965-1966 (Jacksonville, 111.: Published by the College, 1964), p. 9. _ 2Iowa Wesleyan College Bulletin: 1964-1966 (Mount Pleasant, Iowa: Published by the College, 1964), p. Inside front cover. 3Evansville College 1964-1966 Bulletin (Evansville, Ind.: Published by the College, 1964), p. 15. 4 10¢. cit. Illinois Wesleyan University Bulletin: 1965-1966, 164 Christianity, the dominant emphasis is not religious but academic. The primary purpose for their existence is to educate not indoctrinate. A dominant academic emphasis is either explicit in statements which establish this position, or it is clear from the over-all philosophy as presented in the total statement of purpose. Two colleges, Union and Illinois Wesleyan, reveal in their stated purpose an existing balance between the academic and religious emphasis. Illinois Wesleyan aims at a "balanced, integrated and continuous emphasis" on the "lib- eral, professional, and the religious."1 The over-all tone of the stated purpose of Union College tends to picture an existing balance between the academic and religious. The religious factor appears to equal the academic. THE PURPOSE OF UNION COLLEGE Union College seeks to provide for its stu- dents the opportunity to mature and learn in an atmosphere of intellectual stimulation and Christian influence. Union is a Methodist educational institution which offers its services to young people from all denominations. Union is committed to the cause of Christian education and exerts vigorous efforts to help its students achieve a coherent and sustaining faith in God and dedication to the Christian way of life. The development of Christian ideals, attitudes, and conduct is a purpose which is an integral part of every as- pect of life on the campus. As a college of liberal arts, Union seeks to help each of its students develop an understand- ing of man's cultural heritage and scientific 165 accomplishment, and apply that understanding creatively to the world in which he lives. Union realizes its responsibility to help de- velop intelligent Christian citizens who think analytically and critically. As a college interested in preparing students for a profession, Union offers within the liberal arts context courses leading to a de- gree in teaching, in music, and pre-professional training in many fields. Union College is concerned with meeting the needs of the individual student through per- sonal, academic, and professional guidance and participation in a variety of student activities. In practice it is probable that the academic emphasis at Union College is the greater of the two. However, accept- ing the claimed balance, as found in the stated purposes of these two colleges, this survey effort concludes that twenty- eight of the thirty colleges (93.3 per cent) project an academic emphasis as dominant within their stated purpose. Albion College's "major concern" is for "the work in the classroom, the laboratory, and the library, but extra- curricular and social opportunities developing the attendant talents of its students are also encouraged."2 At Dakota Wesleyan University such academic dominance is brought out by first stating the University "endeavors to provide stu- dents with a strong academic program which will familiarize them with those educational areas considered fundamental to intelligent participation in a world society."3 The 1Union College Bulletin: 1965-1966, loc. cit. 2Albion College Bulletin: 1964-1965, loc. cit. 3Dakota Wesleyan University Bulletin: 1964-1965 Cata- log (Mitchell, S.D.: Published by the University, 1964), p. 3. 166 religious emphasis is next presented and is contributory to the academic. DePauw University's position is clear in its purpose: "The purpose of DePauw University is to give its students, through a broad and liberal education, an understanding and appreciation of the cultural and scientific achievements of man, past and present; to inspire them with a love for truth and beauty; and to prepare them to live in a society more effectively for themselves and more helpful for others."1 The'religious emphasis is pictured as one of several means to fulfill that purpose. Evansville College likewise sees the religious emphasis as one of several aims which contribute to a purpose fulfillment emphasizing the academic. The object of such corporation shall be to promote the general interests of education and to qualify men and women to engage in the several employments and professions of society and to discharge honorably and usefully the various duties of life.2 Lawrence declares as its primary purpose "to perfect the scholar." Its stated purpose goes on to point out: "This simple, direct statement was contained in the original charter granted in 1847, and affirms that Lawrence is first of all concerned with developing the intellectual talents of its students."3 Because Lawrence, Baldwin-Wallace, Allegheny and 1DePauw University Bulletin: 1965-1966 (Greencastle, Ind.: Published by the University, 19655, p. 44. 2Evansville College 1964-1966 Bulletin, loc. cit. 3Lawrence University Catalog: 1964-1966 (Appleton, Wis.: Published by the University, n.d.), p. 36. 167 the University of Chattanooga, make no effort to identify themselves as "Christian Colleges" in their stated purpose or make little effort to project a positive Christian commit- ment, the academic dominance in these institutions is not challenged. At the University of Chattanooga the "primary purpose" is to acquaint students with broad and representa- tive areas of knowledge and to increase their ability to use this information. At the University of Puget Sound the aim is "to be a great institution where scholarly activities will flourish, where minds will be awakened and stimulated, where people will grow in knowledge and in ability to think, create, and communicate . .92 The common statement of purpose advances an institu- tional desire to be first and foremost an academic institu— tion. Once stated, several aims are usually enumerated which serve as means toward this desired end. A religious emphasis serves as a supporting aim. There can be little, if any, dOubt that a dominant academic emphasis is a strong principle of the Christian tradition and highly prevalent in the pur- poses of these thirty colleges. 1University of Chattanooga Bulletin: 1965-1966 (Chattanooga, Tenn.: Published by the University, 1965), p. 9. 2University of Puget Sound Bulletin: 1965-1967 (Tacoma, Wash.: Published by the University, 1965), p. 5. 168 A Liberal Arts or Liberal Education Program Twenty-three of the thirty colleges (76.6 per cent) make direct reference to their being a "liberal arts col- lege" or a college providing a "liberal education." Twenty- eight (93.3 per cent) either directly relate themselves to the liberal arts or describe an academic philosophy which is clearly the "liberal arts" program as outlined in Chapter V. Two colleges, at least in their statement of purpose, give no indication as to a liberal arts program. Kansas Wesleyan describes a "rigorous curriculum designed to develop the full capacities of personal freedom, moral commitment, in- tellectual responsibility, physical fitness . . ."1 This is not associated with any type of program. Nebraska Wesleyan in neither its "supreme contribution" nor its academic ob- jectives aligns itself with the liberal arts. This liberal arts principle is generally advanced in one of the following ways:' Simpson is a Christian college of liberal arts which seeks to develop the whole person while recognizing the imgprtance of study in a field of specialization. The University of the Pacific provides courses of study which will furnish an opportunity for its students to obtain a comprehensive liberal arts education--a core of subjects . . . . 1Kansas Wesleyan University Bulletin: 1964-1965, loc. 2§imp§on College Bulletin: 1964-1966, op. cit., p. 7. 3University of the Pacific Bulletin: 1964-1966, loc. 169 Allegheny College entitles its institutional purpose as "A Liberal Arts Education." It then goes on to develop its entire purpose around such a program after the statement: Because of the current emphasis on profes- sional training and scientific achievement, the role of the liberal arts college has been blurred in the minds of many people. At the same time there has been a growing disenchantment with the college graduate whose area of interest is limited to his pro- fessional field. Therefore, it is important to note the particular value of an under- graduate liberal arts education. At Baldwin-Wallace "progress in recent years had been clear and dramatic. Here is a story of tremendous effort and teamwork among faculty, staff, and trustees resulting in academic excellence in the liberal arts tradition."2 Evans- ville describes itself "as a liberal arts college [which] seeks to give students adequate breadth and depth of under- standing . . . ."3 DePauw gives its students an understanding and appreciation of man, past and present. It does this through "a broad and liberal education."4 Willamette, Oklahoma City, Iowa Wesleyan, Dakota Wesleyan, and Cornell, while not directly ascribing to a "liberal arts" program or program of "liberal education," do 1AlleghenyCollege Catalogue: 1964-1965 (Meadville, Pa.: Published by the College, 1964), p. 12. 2Baldwin-Wallace College Bulletin: 1964-1966 (Berea, Ohio: Published by the College, 1964), p. 7. 3Evansville College:;964-1966 Bulletin, loc. cit. 4 ePauw University Bulletin: 1965-1966, loc. cit. -; 170 in fact, describe a program in their stated purposes, which is precisely liberal arts in philosophy. Typical of the position taken by these five institutions is the statement of Dakota Wesleyan: "In addition to the broad program of general studies, students are expected to acquire a more intimate knowledge of a chosen field of study . . . ."1 While the liberal arts program developed as a principle of the Christian tradition (Chapters IV and V), it had, by B940, taken the form of a liberal education type of program which reflected up to five branches of educational preparation. It went far beyond the historic liberal arts trivium (grammar, logic, and rhetoric) and quadrivium (geometry, astronomy, arithmetic, and music). By 1940 the liberal arts had become a "liberal" education to the extent that beyond intellectual training, it aimed at spiritual, vocational, social, and physical development. Having established that twenty-eight of these thirty colleges are advocating a liberal arts or liberal education program, it is important to weigh their individual purposes to determine to what extent these colleges as a group reflect the intellectual, spiritual, vocational, social, and physical development within their stated objectives. Excluding Nebraska Wesleyan and Kansas Wesleyan, which in their purposes make no attempt to subscribe to a liberal arts program (but aCtually do in practice), the result of a study of the other twenty-eight is as follows: ¥ 1Dakota Wesleyan University Bulletin: 1964-1966, loc. cit. 171 (1) All twenty-eight colleges (100 per cent) project a type of liberal arts program aimed at intellectual develop- ment. Example: "As a liberal arts college, Hamline University affirms that: . . . rigorous standards of scholarship are necessary for the achievement of a high degree of intellec- tual competence . . . ."1 (2) All twenty-eight colleges (100 per cent) reflect an attempt at spiritual development. Example: Lawrence Uni- versity points out that "Books representing five major fields of man's thought-~the social sciences, philosophy, religion, the natural sciences, and the arts--are read in their entirety, analyzed in small discussion groups, and provide suitable sub- jects for written assignments."2 (3) Sixteen (57.1 per cent) advise of efforts at vo- cational preparation. 'Example: Oklahoma City University lists as one of six principles in serving its students, "To provide opportunity to acquire certain technical and vocational skills usable in making a better living."3 1Hamline University Bulletin: 1964-1966, loc. cit. 2Lawrence University Catalog: 1964-1966, loc. cit. [Lawrence, in its stated institutional purpose, makes no ef- fort to align itself with the Christian faith nor reflect a positive Christian commitment.] This institution has borne three official names. It was chartered as an institute in 1847. In 1849 it was changed to Lawrence University. In 1913 the name was again changed to Lawrence College. In 1964 it was again designated a university% 3Oklahoma City Universitngeneral Bulletin: 1965-1966 (Oklahome City, Oklahoma: Published by the College, 1965), p. 11. 172 (4) Twenty-four (85.7 per cent) announce a striving for social betterment. [Ehis refers to individual and not societal betterment.] Example: One of nine Specific objec- tives listed by McKendree College is that of helping "each student develop a satisfactory emotional and social adjust- ment . . . ."1 (5) Fifteen (53.5 per cent) incorporate within their liberal education programs the idea of physical training. Example: West Virginia Wesleyan, in a set of objectives, seeks to develop within the student an "Ability and disposition to order one's own life in such a fashion as to realize the highest possible degree of health and efficiency of both body and mind."2 It is clearly seen that from this two part study of the liberal arts--liberal education principle, the large major- ity of these colleges are reflecting this principle within their formal purpose statements. While the vocational and physical training factors reveal only a slight majority ad- herence, this does not sufficiently detract from the over-all strong position of-this principle within the colleges as a group. Social Awareness and Concern Whereas the nineteenth century Methodist college, like all other American colleges, had educated within the existing 1McKendree College Catalog: 1964, loc. cit. 2West Virginia Wesleyan College Bulletin: 1965-1966, loc. cit. 173 educational philosophy of stressing individualism, eighteen (60 per cent) of the colleges under study now prescribe in their statements of purpose what is best defined as a tempered or moderate form of individualism. This individualism, how- ever, has given way in part to an educational philosophy now including training in an awareness of and concern for society's strengths and weaknesses. Several examples confirm this point. Mount Union cites, as one of twelve goals, that of helping each student develop "The acceptance of personal and social responsibility involving consideration of the rights of others and the evaluation of persons as individuals rather than as members of groups."1 Kansas Wesleyan sets as one of its goals that of serving as a cultural and intellectual cen- ter as well as "a resourcerin solving educational, religious, and economic problems through both students and faculty, for the purpose of developing a community awareness of responsi- bilities and opportunities in a world society, and of awaken- ing the community to its moral and economic responsibility to education."2 At Iowa Wesleyan the graduate developes: "an under- standing of his own society and other societies, in order to promote better relations among peoples of different races and cultures."3 Evansville aims to establish an environment in AA 1Mount Union College Catalog: 1964-1966, loc. cit. 2Kansas Wesleyan University Bulletin: 1964—1965, loc. cit. 3Iowa Wesleyan College Bulletin: 1964-1966, loc° cit. 174 which students will: "Develop an awareness of and a concern for the basic social, economic, and political problems of the day."1 Formal and informal training procedures on the Dickin- son campus "are . . . thus directed toward creative men and women graduates of sound intellectual attainment with integrity of character, a mature religious understanding, and a commit- ment to social responsibility."2 An objective of Nebraska Wesleyan is "to stimulate intellectual awareness of individual and group responsibility to society."3 Ohio Wesleyantsees its graduates going forth with "certain attributes" one of which is "a sense of obligation, reinforced by physical vitality and competence, to serve their society."4 Students at Southwestern College are expected to "Recognize and accept a real respon- sibility for their community and world, and take an active part in.the promotion of its welfare--either as leaders or followers as the need requires."5 The general education program offered at Baker, as referred to in its statement of purpose, provides: A general knowledge of man's social world as described by the Social Sciences, and an understanding of the beginnings and develop- ment of the culture of Western Civilization, as an aid to the understanding and interpre- 1Evansville College 1964-1966 Bulletin, loc. cit. 2Dickinson College Bulletin: 1964-1965, loc. cit. 3Bulletin of Nebraska Wesleyan.University: 1965-1966 (Lincoln, Neb.: Published by the College, 1965), p. 2. 4Ohio Wesleyan University Bulletin: 1964-1965, op. cit., p. 10. 5The Southwesterner;Catalog.Number 1965-1966, loc. cit. 175 tation of current social, national, and in- ternational problems.1 An important part of DePauw's purpose is the prepara— tion of its students "to live in society more effectively for themselves and more helpfully for others."2 A social awareness and concern, it is recalled was not found in the aims and objectives of these same colleges in the early nineteen thirties as was evidenced by the Reeves' study of 1932.3 When these current findings are used as a means of comparison, a definite affirmative position can be drawn [and will be done as a part of the purpose sur- vey summary] regarding the strength of this principle. Moral Conduct and Value Training (Paternalism) The church-related college traditionally has been looked upon as providing an educational program within an environment which is conducive to moral and value training as well as intellectual development. Fifteen (50 per cent) of the thirty Methodist colleges surveyed, included a form of concern for the student's moral conduct or value training. The following examples identify some of the colleges and the statements taken from their institutional purposes. 1The Baker University_Bulletin: 1965, op. cit., p. 53. 2The DePauw University Bulletin: 1965-1966, loc. cit. 3Reeves, op. cit., p. 10. 176 Union - The development of Christian ideals, attitudes and conduct is a purpose which is an integral part of every aspect of life on the campus. Southwestern - [functions] so that its students will reflect a living Christian faith and moral standard in all their attitudes and actions . . . .2 Mount Union - We seek to help each student develop . . . moral and ethical standards of thought and behavior within a Christian framework.3 Morningside - The college is committed to the Christian faith as an intellectual faith and as a vital way of life and conduct.4 McKendree - Endeavors . . . to help each student develop . . . a code of behavior based on ethical principles con- sistent with our Christian and democratic ideals. Hamline - A student at Hamline will concern fiimself, there- fore with . . . preparation for responsible co - duct in personal, public, and professional life. Baldwin-Wallace - Finally, the student should gain a concern for a sense of values. Knowing moral values is not enough, but being able to cling to the patterns of worthy behavior under social pressure is a real test.7 Albion - [lists as a part of the liberal education aimClSen- sitivity to and responsibility for developing major aesthetic, social, moral, and religious values nourished by a Christian view of the world and man's place in it.8 1Union College Bulletin: 1965-1966, loc. cit. 2The Southwestern Catalog Number 1965-1966, loc. cit. 3Mount Union College Catalog: 1964-1966, loc. cit. 4Morningside College Bulletin: 1964-1966, loc. cit. 5McKendree College Catalog: 1964, loc. cit. 6Hamline University Bulletin: 1964-1966, loc. cit. 7Baldwin-Wallace College Bulletin: 1964-1966, loc. cit. 8Albion College Bulletin: 1964-1965, loc. cit. 177 Baker - [listed under Religious Living] The College interprets this to mean not only ethical conduct on thelpart of each student, but a working Christian faith. DePauw - The particular aims of the University include]: To conserve and develop . . . the moral character and the religious life of its students.2 Some educators may question the need to include moral and value training as a part of the institutional statement of purpose. They might see its coverage as being sufficiently handled under "rules and regulations," "government," "stan- dards," or "conduct." However, as can be seen through his- torical study and from the examples above, a definite tie exists between moral and value education and Christianity. To identify with the Christian heritage, it would seem, is to project, as a part of the total educational endeavor, moral and value study and development. In this survey of paterna- lism, the conclusion must be made that with only 50 per cent of these thirty colleges reflecting, within their statements of purpose, an attempt at such education, an obvious weakness exists in the pursuit of this Christian principle. A Fidelity to Country and Government (Patriotism-Citizenship Training)7 While it cannot be expected that church-related col- leges would advocate, as a part of their guiding aims, the military preparation of students to defend the country, it can be expected that a fidelity to country and government 1Baker University Bulletin: 1965, o . cit., p. 4. 2DePauw University Bulletin: 1965-1966, loc. cit. w 178 would be reflected in something like "citizenship preparation" or "welfare of the nation." Of these thirty colleges, ten (33.3 per cent) are in- cluding such aims. While these aims are less precise than those developing the other principles, they are, nevertheless, easily detected and clearly identified as shown by excerpts from some of these ten colleges. Dickinson College was chartered in 1783 "for the education of youth in the learned and foreign languages, the useful arts, sciences and literature." The College was pledged, at that time, to do its part in promoting the security and welfare of the new nation . . To this pledge of its founders the College firmly adheres. At Allegheny a liberal arts education should: "be of such standards that it will provide the nation not only with capable and farsighted leaders but also with rational and restrained citizens, equipped to meet the vexing problems which now confront us."2 It is expected that the Iowa Wesleyan graduate will have "an acceptance of responsible citizenship in American democratic society."3 McKendree strives to "pre- pare students to participate actively as informed citizens in their community, state, nation, and world."4 1Dickinson College Bulletin: 1964—1965, loc. cit. 2AlleghenyCollege Catalogue: 1964-1965, 9p. cit., 3I9wa Wesleyan College Bulletin: 1964-1966, loc. cit. 4McKendree College Catalog: 196%, loc. cit. the cor mer Wes fa- SI 1‘. [Ib- re '4 n l I“ 'C- 179 Simpson seeks to help students develop: "Knowledge of the social systems within which men relate individually and corporately to each other, and an awareness of the require- ments of citizenship in the nation and world."1 At Illinois Wesleyan, "Members of various faiths hold positions on the faculty, and in this period of the world's racial and religious strife Protestant, Catholic, and Jewish students mingle in good fellowship while preparing themselves for the highest type of American citizenship."2 The University of Chattanooga in describing its social science responsibilities as a part of the total institutional purpose, deals with the need to "equip him [the student] for effective citizenship."3 The colleges attempting to incorporate and offer a fidelity to country and government represent a minority. How- ever, the close similarity that exists between the principles of Social Awareness and Concern and this fidelity factor must be taken into account in any attempt to determine any degree of movement away from tradition. It is suffice to say that when measured by itself, the majority of colleges do not re- flect it as a part of their purpose. A Democratic Character To what extent do these colleges promote religious and racial equality, academic freedom, and democratic operation 1Simpson College Bulletin: 1964-1966, loc. cit. 2 loc. cit. Illinois Wesleyan University Bulletin: 1965-1966, 3University of Chattanooga Bulletin: 1965-1966, loc. cit. 180 in their formal statement of purpose? What effort is made in this statement beyond indecisive wording, to attract the con- sideration of the Jewish, Catholic, Negro or foreign student or faculty member? What goal or aim gives a definite posi- tion to academic freedom? In evaluating the purposes of these thirty colleges, aims such as "preparation for Christian democratic citizen- ship" and "each student should be evaluated and considered as an individual" have not been accepted as reflecting this principle. This is done recognizing such statements could mean something or nothing. Ideally a purpose would reflect: (1) racial and religious equality; and (2) academic freedom and democratic operation. Colleges under study have been recognized as reflecting this democratic character when one of these two measures has been evident. However, religious equality, unaccompanied by a racial equality statement, has not been so recognized. An example of a college purpose stressing denominational equality that also may or may not include racial equality, is that of Union College, which in practice is serving many races: "Union is a Methodist educational institution, which offers its services to young people of all denominations."1 This reveals little if any change, since the 1879 articles of incorporation stated that "Union College . . . devotes its efforts and being to the interests of Christian education and to qualify and equip men 1Union College Bulletin: 1965-1966, loc. cit. 181 and women creditably in the several employments, callings, and'avocations . . .'."I It is doubtful that Union, located in Kentucky, was racially cosmopolitan in 1879. Purposes which exemplify a form of democratic charac- ter would include such examples as: Ohio Wesleyan - The best evidence of Ohio Wesleyan's continu- ing affirmation.of a genuine spirit of Methodism lies in the opportunity it affords to all students, of whatever race or creed, freely to pursue a liberal education and the cultivation of excellence. From the time of the granting of its charter in 1842 to the present, Ohio Wesleyan has functioned upon the assumption that a university is by definition a community of scholars devoted to the free pursuit of truth. Ohip Wesleyan has therefore traditionally maintained for its students and faculty alike a climqfe of freedom in teaching, inquiring, and learn- ing. Illinois Wesleyan - Since the beginning, following the vision and purpose of the founders, Illinois Wesleyan has been a church-related college in the finest sense-- under Methodist sponsorship, but free from sectarian bias in both administration and instruction. The University must continue to emphasize good teach- ing . . . . It must offer such education to all qualified students, regardless of race, color or creed. Cornell College - In accord with its central purpose, Cornell College has consistently held that there shall be no restrictions regarding race or creed for its students or staff members. The articles of incorporation read: "All departments shall be open alike for those of any religion or race; and no denominational or sectarian 1Union College Articles of Incorporation, (Including all Amendments, September 1, 1964), p. 1. 2Ohio Wesleyan University Bulletin: 1964-1965, loc. .Clt. 3 \__10<=- sip.- Illinois Wesleyan University Bulletin: 1965-1966, 182 test shall be imposed in the choice of trustees, officers or teachers, or in the admission of students, nor shall distinctively denominational tenets or doc- trines be taught to the students."1 DePauw — As a Christian University, DePauw believes that dis- crimination on the basis of race, creed, or nationality is incompatible with its principles. The general intellectual aim of the University is to encourage the search for truth, to develop the ability of its students to think clearly, accurately, con- structively and fearlessly on all subjects . . . . Albion aims at: "providing educational opportunities for students . .1. without distinction of race or creed."3 McKendree endeavors to "admit and treat every student on the basis of his individuality without distinction as to sex, race, nationality, or religion."4 Baldwin-Wallace sees one of the basic principles leading to academic superiority as being that of "academic freedom" accompanied by "support."5 I While the ten colleges (33 per cent) casting a form of democratic character do so to a varying degree, none-the- less, each declares a positive affirmation to this principle of the Christian tradition. Appraising the thirty colleges as a group, it can be said that the majority reflect a weakness in relationship to this principle, at least as a purpose S tatement . 1Cornell College Bulletin: 1964 (Mount Vernon, Iowa: Published by the College, 1964), pp. 7-8. 2DePauw University Bulletin: 1965-1966, loc. cit. 3Albion College Bulletin: 1964-1965, op. cit., p. vi. 4McKendree College Catalog: 1964, loc. cit. 5Baldwin—Wallace CollegesBulletin-1964-1966, loc. cit. 183 Eleemosynary Financial Structure~ A definite characteristic of the Christian tradition both within the Church and within those church-colleges mak- ing up the "Christian Higher Education" movement, is that of a charitable or eleemosynary financial structure. This struc- ture is heavily reliant on two basic factors: (1) the philan~ thropist and his foundation, the individual taXpayer (both friend and alumnus) concerned with his individual tax deduc- tion and motivated by a feeling for the small-type church college, and the Church in weighing its support, must all be convinced that a distinct difference does exist between the purposes of the church-related college and the tax-supported college; (2) the church-related colleges must justify their high costs and there is no automatic justification or magic in the terms "Christian College" or "Liberal Arts." Milburn P. Akers, editor of the Chicego Sun Times, after raising the point of an apparent strong similarity of present-day private college purposes to those of tax—supported institutions, con- cludes by stating that if no real difference does exist, "why should anyone support them in addition to paying taxes for the support of the public institutions."1 This is a fair question which strengthens the case for a clearly worded purpose that reflects for church-related colleges understanding of, and ad— herence to, the Christian tradition and its guiding principles. 1Akers, loc cit. 184 To what extent today is the private, non-profit and eleemosynary structure of these institutions defined and em- braced within the philosophy of these thirty colleges as ex- pressed in their stated purposes? One might turn to the "History of the College" to see what a college has stood for. However, the foundation, the alert friend or alumnus, and the patron church-body, to feel the current "pulse-beat," is more apt to look for it under "Institutional Purpose." The closest any of these thirty colleges come to mak- ing attempts at pronouncing themselves as privately supported non-profit institutions is found in two simple statements. Kansas Wesleyan, in referring to its responsibility to indi- viduals as a church-related college, cites as one of three guiding purposes: 3. For the Church--to accept the financial and student support of the Methodist Church and to carry forward the work of the Christian home and church . . . . Dickinson, as a concluding thought, states: "By its charter the College is an independent, privately-controlled institution. Since 1833 it has been related to the Methodist Church."2 These two examples are presented not because of their strength but because they stand alone. Of the twenty- eight other colleges, the majority are definite in their identity with Christianity and the liberal arts, but none of the twenty-eight make an effort in their purpose to be 1Kansas Wesleyan University Bulletin: 1964-1965, loc. cit. 2Dickinson College Bulletin: 1964-1965, loc. cit. 185 recognized financially as, private, or independent, or church supported colleges. Their charitable character is not re- flected. Only two colleges (6.6 per cent) reflect this prin- ciple. An Attention to Educating Students of All Economic Classes (Student Aid) The principles thus far discussed and measured, all are contributory to a particular type of educational philosophy. Quite commonly the general term "Christian education" is used to recognize this philosophy. These first nine principles com— bine to answer the "What" and "Why" factors. Two of these principles, an eleemosynary structure and a democratic char- acter, also join with the principle of educating students of all economic classes (Student Aid) to answer the question of "an educational philosophy for whom?" Does this philOSOphy reach out to all people of all classes? If so, why are these colleges so frequently referred to as "middle-class colleges"? Within the guiding purposes of these institutions, what measure is taken to indicate that the practice of making higher education possible for qualified candidates of all classes is actually in operation? John H. Dawson, president of Adrian College recently stated: "In order to make it possible for students from less- affluent families to attend [pollege], large amounts of bud- get money must be used for scholarships and grants-in-aid."1 1John H. Dawson, "The Role of the Private College in Hi her Education," Contact Magazine, Adrian College Alumni Pu lication Adrian, MiChigan: Published by the College, September, 1 65), p. 11. 186 At many church-related colleges, this budget money is simply a large expense item not backed up by endowed scholarship funds but met by charitable appeals and income from student fees. The point here is to emphasize that in practice each of these thirty colleges do in fact, and in spite of their "middle class tag," make an education available to those of all classes. This is done through varying forms and degrees of subsidization--outright scholarships by the college, the Church, a foundation, an individual, or a state or federal agency; loans, basically from the same sources; or campus employment. Each of the college catalogs studied, describes and lists at great length, the sources and offices available to help financially limited students in meeting the high costs of college. Only one (3.33 per cent) of these thirty colleges, however, includes as an institutional aim or objective that of making its particular educational opportunities available to qualified candidates of all classes. Albion does this by listing as one of five aims adopted by the Board of Trustees that of providing "educational opportunities for students from a cross-section of economic groups, social classes, and ...1 geographical areas . None of the other twenty-nine make any such statement or any statement which might lead one to suspect that the question, "an educational philosophy for whom?" meant anything other than the answer, "for those who can afford it." lAlbion College Bulletin: 1964-1965, let. cit. 187 Summary Having first established the historic principles of the Christian tradition within the Methodist four-year col- lege and then determining to what extent these principles are reflected intfluecurrent purposes (aims, and objectives) of thirty Methodist colleges, the means are now available to permit a comparison of the purposes(aims,cmdectives) advanced by these colleges in the late nineteen-thirties as against those claimed at present. From this comparison conclusions can later be drawn in quest of the answer and any implication to the question of these colleges moving away from the Chris- tian tradition. The statistics for the 1935-1940 period cover twenty-seven colleges. Three colleges as late as 1940 did not carry in their college catalog a formal statement of purpose. In answer to the first half of the second major ques- tion of this research (Is there evidence that stated purposes and practices of the Methodist foursyear colleges show a move- ment away from the Christian tradition and the attenuation of Church-College ties?), the following findings contribute to a final conclusion (Chapter VIII). (1) In seven of the ten areas investigated and com- pared ("Christian College Identity," Positive Christian Com- mitment, Dominant Academic Emphasis,eLiberal Arts or Liberal Education Proggam,_Social Awareness and Concern, Democratic Character,gand Eleemoeynary Structure), there is no evidence that as a group the Methodist colleges studied show in their formal statements of purpose any movement away from the Chris- tian tradition or a lessening of ties with the Church. To 188 lung 00 mucoEmumum Hmauow pmauumo Ham .mmonHoo humanu do women «A owmucmuumm ucefiouaum m kuumo .wwoamumu Hausa ca mmom n .mwoamumo “Hosp aw emomusm 00 Ho: 0H0 ooHSu .moonHou Go>omuhuc63u no women ma owmuamuummm H.¢ n m.m H ¢.w N Aow< ucooaumv mommmHo HH< mo mucopnum wcwumusom 0.0 + 0.0 N nun: 0 ouuuosuum knockmofiooam «.5 + m.mm 0H 0.0N m Heuumuwro oaumuooemn owcono on m.mm 0H m.mm 0 madcamue awnwcmuauwu 0cm Emauowuumm 0.¢Nn 0.00 0H 0.qn 0N AEmHchuouomv wcaaamuy 05Hm> 0cm pusocoo Hugo: 0.m~+ 0.00 0H 0.nm 0H aueocoo one mmoaoum3aufimom e.w + 0.0w ow o.me Hm exeeeameH oonHoo casemeutoe Anv mmoq x mowoaaoo x mowoaaoo uo A+v 00 § no § moaaauaaum came x uoz naamanmum_ ammo unmma 000Hn¢00H 02¢ ammHumMOH moOHmmm Mme zH mMAmHUszm onHHnde Z¢HHmHmmo NSF wzHHUmqmmm mmomqqoo mo mw OB UZHUzoamm m mqmmao>m comcaxoan .H.zoo m mqm oooz eH+ OH- O - N ON+ O + NH- .ww OH N N ON NO HN OO-eOOH oHOHoOO one NO ON O O O HO OO OO-ONOH Oo OOHouo>HcO O.H - O - O + O. N + 0.0 + O - O.NO O -MH Oq, O 0.00 ON eO-OOOH eosoO oowoO eO HH e H N Oe NO HO-OOOH Oo OuHouo>HtO N + O - H + O O + OH+ OH- NO N O O O NO NN eO-OOOH owoocOHHOHO OO OH N O O OO OO ON-ONOH Oo OOHouo>HtO .9.200 m mgm¢e 203 slight increases. This 16.5 per cent median loss for all the colleges is accompanied by a 16 per cent median gain in students expressing affiliation with or preference for other Protestant denominations. A strong positive median change (6.1 per cent) has also taken place in the number of Roman Catholic students attending these thirty colleges. Twenty- eight colleges have experienced an increase in the number of Roman Catholic students attending. Illinois Wesleyan ex- perienced a slight drop and Southwestern has remained the same. Twenty-two of the colleges show a positive median change of 6.3 per cent in the number of students claiming or preferring churches of the Christian faith (Methodist, Other Protestant denominations, Roman Catholic). This is paralleled by a negative 5 per cent and negative 2.7 per cent change in the number of students voicing some church affiliation or preference other than the Christian churches or no affiliation reported. Two colleges, Dickinson and McKendree show marked increases in the number of Jewish preference students (7.6 per cent and 28 per cent respectively). The median change for all thirty, however, shows only apositi’vel per cent. As a group, these colleges have succeeded in achiev- ing their commonly expressed purpose to be non-sectarian, and non-discriminating in religious beliefs. This has been at the sacrifice of a sharp loss in the number of Methodist Istudents attending, of which the possible complications will later be analyzed. Ideally, with a present-day median of 93.3 per cent of the students claiming affiliation with or 204 preference for the Christian churches, the possibilities, on the surface at least, seem strong for religious enrichment. StaffinggWith a Chgiepian a§,Well as a Scholarly Emphasis It is generally conceded that everyone connected with an institution needs to know exactly what that institution is trying to do (purpose), so that each may bend his efforts in that general direction.1 Christian ideals, Christian char- acter development, Christian education (religious enrichment) are not in themselves automatic. Such dissemination within an educational program succeeds only to the extent that the faculty particularly and staff generally reflect a positive over a neutral or negative adherence to such an aim. While the 1932 Reeves' study of the religious influ- ence of the faculty and administration did not produce data which was adaptable to statistical treatment, the conclusions of that study provide a means of comparison in search of changes in practice as they relate to staffing and faculty influence potential. In all of the colleges studied inquiry was made regarding the religious and moral in- fluence of the faculty and administrative staff . . . . It was evident . . . in every one of the colleges that specific at- tention is being given to the development of a satisfactory religious and moral in- fluence on the part of the faculty and admin- istrative staff.2 1Reeves, op. cip., p. 18. 21bid., p. 416. 205 This same study found the faculty and administrative staff as the second most influential factor, determined in a student survey, in influencing for the better the religious and moral life of these students.1 Regarding institutional staff efforts, the study concludes: . . . it may be categorically stated that in all the colleges there is an earnest endeavor to cultivate a satisfactory religious influ- ence by the faculty and administration. This point is usually given considerable attention in the selection of faculty members. Wisely enough the great majority of the colleges have some faculty members who are not members of the Methodist Episc0pal Church. As a rule all faculty members take an active part in: the work of the local church of their choice.2 To develop a current and composite picture of the po- tential faculty influence available and to appraise the staff- ing concern, regarding the emphasis to be placed on a Chris- tian commitment, given by the college president (normally the final authority on hiring), two procedures were followed: (1) statistics regarding the church membership of faculty members for each of the thirty colleges were obtained from the Division of Higher Education of the Methodist Church in Nashville, Tennessee; (2) the presidents of each of these colleges were contacted by letter and asked to respond to the question, "How much emphasis today can and should be placed on Christian commitment when hiring and retaining academically 1Ibid., p. 425. The first most influential factor was the chapel service. 2Ibid., p. 416. 206 qualified faculty members?" Twenty-five college presidents responded; two academic deans responded in the absence of the presidents; and one director of development answered for his institution. No answer was received from one college and one president's response did not sufficiently relate to the question to permit a fair appraisal. Table 4 represents the actual number of faculty mem- bers having either Methodist Church membership, membership in some other denomination, or no church membership. Data come piled is for the 1963-64 school year. While acclaimed church membership and even no member- ship can mean either something or nothing regarding the indi- vidual's commitment, the faculty member's influence on stu- dents and his support of institutional religious aims normally are more evident and positive when that faculty member pro- fesses an attachment to the ideology of a local church of his choice. It is highly probable that to the degree a college experiences an increase in the number of faculty mem- bers having no church membership, it decreases its potential to diffuse a religious Challenge or enrichment. Statistics cannot accurately measure commitment--they do to some extent mirror a college's current potential to take a stated purpose out of the catalog and activate it within the program. Twenty- .five of these institutions have faculties comprised of 90. per cent or over having some church membership. While no correlation is inferred, the 96.35 per cent median for faculty church membership closely parallels the 93.3 per cent 207 TABLE 4 NUMBER OF FACULTY MEMBERS HAVING CHURCH MEMBERSHIP* Total Faculty Other With Church Me thodis t Denomin- No Mem- Membership Institution Church. . ations bership # % Albion 58 27 15 85 85.0 Allegheny 16 69 11 85 88.5 Baker 39 11 0 50 100.0 Baldwin-wallace 40 56 2 96 97.8 Cornell 32 33 5 65 92.8 Dakota Wesleyan 17 16 1 33 97.1 DePauw 90 86 7 176 96.1 Dickinson 19 64 16 83 83.2 Evansville 72 36 3 108 97.3 Hamline 19 22 13 41 75.9 Illinois Wésleyan 35 54 3 89 96.7 Iowa Wesleyan 21 22 0 43 100.0 Kansas Wesleyan 22 16 2 38 95.0 Lawrence 19 94 15 113 88.2 MacMurray 18 49 3 67 95.7 McKendree 20 13 1 33 97.1 Morningside 30 35 0 65 100.0 Mount Union 26 33 1 59 98.3 Nebraska Wesleyan 43 37 1 80 98.7 Ohio Northern 44 62 6 106 94.6 Ohio Wesleyan 51 100 13 151 93.2 Oklahoma City 42 51 4 93 93.8 Simpson 24 33 6 57 90.4 Southwestern 35 22 0 57 100.0 Union 39 22 0 61 100.0 Chattanooga 33 67 0 100 100.0 Puget Sound 37 51 4 88 95.6 Pacific 96 268 30 364 92.3 west Virginia Wesleyan 56 26 O 82 100.0 Willamette . 50 44 14 94 87.0 Total, all colleges 1143 1509 176 2652 Per Cent, all colleges 40.4 53.4 6.2 93.8 Median, all colleges 96.35 ‘*Information received from Division of Higher Education, Meth- odist Board of Education, Nashville, Tennessee, July, 1965. 208 median for students claiming affiliation with or preference for some Christian church. If the Christian religion today has meaning beyond affiliation with and membership in, a strong potential still exists in all of these colleges. The potential, however, is of a growing non-sectarian and not a Methodist nature. To gain some idea of future trends regarding the value held by college presidents in the emphasis to be placed on Christian commitment in the hiring and retention of aca- demically qualified faculty members, Table 5 offers the posi- tions taken by the current presidents on this question. It is what is said and.not who said it that concerns this effort. For the most part answers met the question head-on.1 TABLE 5 PRESIDENTS' POSITION CONCERNING FACULTY CHRISTIAN COMMITMENT IN HIRING AND RETAINING A z. *Presidents' Position Reflects Strong Emphasis Some Emphasis Little or No Emphasis 16 (57.2%) 6 (21.4%) . 6 (21.4%) *In three cases, his representative. Samples of strong emphasis, some emphasis, and little or no emphasis given to the weighting of a faculty member's 1In some cases the college presidents were willing to respond to provide the means for statistical study but did not wish to be directly quoted. Positions quoted have been exactly worded as presented but not identified. 209 Christian commitment as a consideration for hiring and retain- ing, give added meaning to this queStion. All are actual statements 0 StrongrEmphasis The church expresses itself in education through its colleges, and employing offi- cials are responsible for the expression of that relationship in each appointment. If at any time there arises a doubt in the minds of the faculty members and the mem- bers of the administration that the rela- tionship is not of the highest ethical, fraternal, and religious quality, the employ- ing officials have failed regardless of their stance on Christian commitment. Within the context of the’two preceding state- ments, it appears that a college is obligated to secure as many committed Christians as possible, providing Christian commitment does not take precedence over academic quality. o - - - - - - - - - - - - I would say that the Christian commitment of a faculty person plays a major factor in the selection of . . . faculty. Examples could be cited in our experience as recently as this year, where we have decided against well qualified candidates because of obligations to not only bring7to . . . the best qualified academically, but also a person that has religious strength sufficient to permit him to witness for his faith.‘ ---*-'------- Whenever we secure a new faculty or staff member at . . . we inquire as to the candi- date's interest or lack of interest in his own church affiliation. We are not concerned necessarily that he be Methodist, but that he indicates an interest in his particular re- ligious group. 210 Some Emphasis On the question of the relevance of Christian commitment for hiring and retaining faculty, I would say that this is something which the Administration keeps in mind, in fidelity to the stated purposes of the College, with the view to keeping this dimension in the life of the institution. It certainly is not re- quired of all individual faculty members, though each is asked if the church relation- ship would be a source of embarrassment or negative concern if he were contracted for services in his discipline. We have, and continue to hire; those who are not theistic in theological orientation. This is not considered, in other words, a dis- qualifying factor. On the other hand, the Dean and I would be concerned if the cards be- gan to be stacked against committed Christian scholars and the conditions for the optimal development of.a.religious interest, intellectually or personally, in the academic community. As amorphous as the position may seem, in my judgement this'is a matter for administrative surveilance in the interest of maintaining the tradition of the school and positional balance in the educational program. Although it is difficult to determine how much of a Christian commitment an academically qualified faculty member has, let me share with you that in staffing our college we first of all look for an academically qualified faculty member. We are not restricted from adding to our 3 faculty a member who is not of the Christian faith. In fact, in discussing this matter with our faculty and members of our board of trus- tees, we would welcome a Buddhist or an atheist. It might interest you to know that we have had on our faculty members practicing the Catholic and also Jewish faiths. Little or No Emphasie I think to be true to the church is one of the' most difficult problems facing us. We make no required religious prescription here but we are anxious to have a staff member willingly give his support to the purposes of . . . . So far, it seems to have gone along rather well at this level. 211 We have no strict requirement that a faculty member be a Christian. We should hOpe a pre- ponderance of the faculty are Christian. We require only, a willingness to serve in this type of institution. Some feeling exists that . . . should be a Christian college, although I have never found a place where this has been expressed in writ- ing or in a policy statement by the Board of Trustees. My present criterion for the selec- tion of new faculty includes a strong interest in the person's desire to see the college in- volved in character.development. I have never looked specifically for a Methodist teacher or even a Protestant, although I recognize fully that a faculty of persons made up mostly of active Christians can assist us in carrying out the purposes of a private college in the his- toric tradition« I would appreciate having you remember that these are my representations and they do not constitute official policy. Officially, this school never has acted on these matters. With 12 of 28 (42.8 per cent) of the college presidents placing only some or no direct emphasis on a faculty candidate's Christian commitment, it appears likely that these colleges under the present leadership, will face only those difficulties connected with hiring, that the secular-type institution is faced with--a scarcity of candidates academically qualified and a pay scale high enough to attract such candidates. It would, however, appear that if their identity with the Church constitutes the public's right to assume they not only provide something, but also stand for something, such an identity will 'become increasingly difficult to conceive in the years ahead as the commitment emphasis is narrowed, in the hiring prac— tice, to the academic qualifications alone. It is incongruous to project through the statement of purpose a positive 212 Christian commitment only to practice in the hiring procedure a moderate concern or less for faculty commitment to that purpose. And yet, of these twelve colleges placing only "some" or "little or no" emphasis on a faculty member's Christian (not Methodist, or Protestant, but Christian) commitment, ten in their current statements definitely evidence as a part of their educational effort, a positive commitment to the Christian faith. It is doubtful that any significant results in re- ligious enrichment and character development can be accom- plished except as the faculty, individually and as a group, want these results to happen. Arland F. Christ-Janer, presi- dent of Cornell, in responding to the survey may have hit upon the truth in saying, "I suspect it is through the faculty more than administration, or even through a college chaplain and required chapel services, that these concerns [faith, spirit, and morality:]come most directly and forcefully into the life of the individual student."1 Curriculum Course Offerings in Religion As a means of enriching the student's knowledge of and, hOpefully, interest in the significance of religion in the search for knowledge and successful living, all thirty of these colleges have departments of religion. Twenty-four of .the thirty have at least one faculty member and, more commonly, 1Letter from President Arland F. Christ-Janer, Cornell College, Mount Vernon, Iowa, April 1, 1965. 213 two or more who hold the earned doctor of philosophy degree and are teaching full-time within the department of religious studies. All of these same colleges have a department chair- man possessing that degree. One other department chairman holds the doctor of theology degree. As a whole, these departments are staffed comparably to the other disciplines within these institutions, at least in the graduate prepara- tions of the faculties and distribution of professorial rank. Nineteen of these colleges (63.3 per cent) today of- fer more religion courses (religion, philosophy of religion, Bible, religious education) than they did in the 1929-1932 period. Three (10 per cent) continue to offer the same num— ber of courses and eight (26.6 per cent) have reduced their course offerings in this area. Of these eight, however, four, while reducing the number of courses, have actually increased the total number of semester credit hours available. For example, McKendree in 1932 offered 8 courses valued at 16 credit hours. Today 7 courses total 20 hours. The move has been away from the two credit-hour religion course. Allowing for the fact that some of these colleges have moved to a tri- semester program, Table 6 shows that the departments of re- ligious studies in these colleges have generally been main- tained or strengthened in the amount of study available within (the liberal arts program. Where a decrease has taken place, such change reflects only a relatively slight change in the credit hours offered. Twenty of these colleges offer programs of forty semester hours (equated in the case of term, quarter, or tri- 214 NO WOH OO-eOOH ON OH HO..OOOH onofinoz oHHHO. OO HH OO-OOOH HN O HO-OOOH nosoHnoz . mxmmunoz NO NH OO-OOOH NO OH HO-OOOH ooHoO pogo: OO eN OO-eOOH HO OH OO-ONOH ooHOOnHonoz ON N OO-eOOH OH O HO-OOOH oohecoshz OO OH OO-OOOH OO OH HO-OOOH Oehoszooz oe OH OO-eOOH OO OH OO-ONOH ooton3OH OO O OO-eOOH HN OH HO-OOOH oONoHOoz Ommdum Oe NH OO-eOOH ON NH OO-ONOH OONoHooz oon Ne NH OO-OOOH ee OH HO-OOOH oONoHooa .HotHHHH HO OH OO-eOOH Oe OH OO-ONOH ooHHeam OO OH OO-eOOH OO OH OO-ONOH oHHHtoto>m Oe OH OO-eOOH No OH OO-ONOH tononoHO - ON OO-OOOH OOH OH HO-OOOH sonata NO OH OO-eOOH OO OH OO-ONOH oONoHOoz GUOXOQ OO OH OO-eOOH OO NH OO-ONOH HHoonoo OO HN OOOOOOH OO HN HO-OOOH oooHHoz -oH3OHOO Oe OH OO-eOOH OO NH HO-OOOH . noxom OO OH OO-OOOH NN O OO-ONOH NtoneHH< eO ON OO-eOOH NN HH OO-ONOH ooHoH< endow venoumo knee» munom venomuo +umo> GoauauaumcH noumofiom momusou hoummfiom momudoo :onNHom «Houoh coOwHHoM uHOHO oze .onoHHmO Ho OOOOOOHHOO .zOHeeosnu OOOHOHHmO .ZOHUHAMM zH mam¢AH<>< mMDom HHQMNG.QZ< nmmmmmd mmmMDoo 0 mqmeem enu Eon“ ene connem Nmnommfi on» .Eenmmm one: umom no: me3 £UH£3 .ceheameS onno wee 35emen mo connmeuxe 1>HSee nson neumefiem nnenn on eeoseen ene3 mweaneumo memeo .meweHHoo hunenu .eweflfloo-mune now monumnnenm+ e on one manna enu nunB uneHe HHe CH .mEenw none nonmeEemuOnu no .neunese .Eneu no names man no peuacewno ene £0Hn3 .me>eem enu nuomt meweHHoo emonu now eeuenouoe e>e£ Opsum menu pee heSum Oe NH OO OH Oe ON NO-OOOH ON O NO-HOOH OO OO OO-OOOH ee HH HO-OOOH ONH Ne OO-eOOH OO HN HO-OOOH Oe NH NO-OOOH ee OH HO-OOOH ON OH OO-OOOH NO OH eOO-ONOH Ne NH OO-OOOH HO OH OO-ONOH Oe OH OO-OOOH Oe NH HO-OOOH Oe OH OO-OOOH ON NH OO-ONOH Oe OH OO-OOOH Oe NH OO-ONOH - ON OO-eOOH OOH Oe HO-OOOH tonne: euueEeHHNS eeheamez chHOnH> .3 owmnoem 0GSom newsm ewooeeuneno eons: eneueezzuaom acmafiam eEoneon eehonez oano .O.eoo O OHOON 216 semester programs) or more which exceeds considerably the re- quirements for a major in religion (normally ranging from 24 to 40 hours). Whereas, in 1932 fifteen of the thirty-five Methodist colleges surveyed offered religious studies in ex- cess of thirty-six hours, twenty-two of the thirty colleges remaining today offer in excess of that number. When the percentage of semester hours offered in religion, religious education, philOSOphy of religion, and the Bible are viewed as a whole (within the thirty colleges) in relationship to the total semester hours offered, a decline is evident. Reeves in 1932 found these colleges (thirty of thirty-five surveyed) had a 4.4 median in the percentage of semester hours offered in religious study.1 Today, credit work offered in religion, religious education, philosophy or religion, and the Bible equals a percentage median of 3.6. This slight decline cannot be interpreted as a planned reduction of religious studies. It is rather a natural circumstance caused by the advancement of knowledge and the resulting eXpanse of subject matter. 1Reeves, op, cit., p. 418. Reeves'.study, the result of three years research by a team, was able to establish that for 35 colleges the median percentage of student credit hours carried in religious studies was 4.0 per cent of the total student credit hours carried. While time and personnel limi- _tations prevent a present-day compilation,‘;,a safe assumption is that the factor of compulsory religious study (in practice today in 27 of 30 colleges and during the 1930 period in 28 of 30 colleges) would in either case account for the great majority of student credit hours carried in religious studies. The real measure of this factor lies in the percentage of "elective" student credit hours in such studies which is beyond this effort. 217 While not attempting to evaluate the success of these courses in promoting student interest in and understanding of religious education, it must be recognized that based on staffing, the graduate preparation of these faculty members, and courses available, no distinguishable diminution of ef- fort is apparent in these colleges as a group to displace religious education in the liberal arts curriculum or reduce it by inferior teaching. Required Study in Religion A time-honored means of advancing the religious under- standing of the student and the religious significance of the church-related college has been that of placing before each student a general requirement of a set number of courses in religion. The reasoning for this has been that without such a requirement, a student could go through four years of col- lege and not have the breadth of eXperience, at least of studying as a part of the liberal arts program, the histori- cal, philosophical, and value-centered role of religion. By again striking a comparison between practices fol— lowed in the nineteen hundred and thirties and those of today, any marked changes can be detected, evaluated, and incorpor- ated into summary evidence of current practices followed by these colleges. For the period of 1929-1932 the Reeves' study reported that only 1 of 35 colleges had no requirement in the general field of philosophy and Bible. This represented 97.1 per cent having a general requirement in philosophy-religion study. 218 By the 1937-1939 period, as disclosed in a study of the catalog listed general requirements, 28 of 30 colleges or 93.3 per cent required such study. Today current catalog requirements show 27 of these same 30 colleges still have required study in the philosophy-religion area. No signifi- cant change is to be found in the number of courses required which, when totaled, show a mean of 1.5 courses for the 1937-1939 period while the 1964-1965 period has a mean of 1.43. No change since the 1938-1939 period in the number.of required courses is to be found in 53.3 per.cenn of these colleges while 20.0 per cent have increasedHand726-7 have decreased the required number of sucthoursesH ‘When the num- ber of courses is converted to semester.houns credit [Ehis takes into account that six colleges haye a unit or triesemes- ter plan] the change is relatively insignificant as shown in Table 7. TABLE 7 PERCENTAGE OF COLLEGES SHOWING SINCE 1939 NO CHANGE AN INCREASE, OR A DECREASE IN THE SEMESTER HOURS CREDITS REQUIRED IN PHILOSOPHY-RELIGION COURSES* Colleges Reflecting Percentage NOChange................... 46.7 AnIncrease.................. 23.3 one additional semester hour-6.7 per cent three additional semester hours-43.3 per cent six additional semester hours—3.3 per cent ADecreaSe o o o e o o o o o o o e e o o o o o 3000 one less semester hour—16.7 per cent ' two less semester hours—3.3 per cent three less semester hours—10.0 per cent 100.00 *According to the lamest catalogs. 219 As a whole, the required study practice has remained strong within these colleges. Only two colleges, Allegheny and Cornell, who in 1937-1939 had such a requirement, have completely eliminated the practice. The University of Chat- tanooga in both periods has had no set requirement. Required Week;Day Chapel The week-day morning chapel program began as a col- legiate practice unique to the church-related college move- ment. This is still true, particularly concerning the re- quired or "compulsory" chapel program where such attendance generally is part of the degree requirement. In the early history of these thirty colleges the average requirement was between three and five morning services per week and it was all-college in nature--both students and faculty joining to- gether in a form of worship similar to the regular Sunday service. By 1932 the strength of this practice was still evident. The Reeves' study showed 32 of 35 Methodist col- leges (91.4 per cent) had a required chapel program which ranged in frequency from two to five week-day services}' Cata- log announcements of that period indicated such services were all-college in nature involving both the student and faculty bodies. It is recalled that Rudolph saw the required chapel ~program as a practice which by the turn of the century had 1Reeves, 0 . cit., p. 416. 220 been dropped by the majority of colleges in America.1 The Methodist colleges had retained and enforced the practice as late as the nineteen-thirties. However, a comparative study of the required chapel practice between the periods of 1938- 1939 and 1964-1965 reveals a definite trend in that: (1) the number of schools having such a requirement has decreased; (2) the number of week-day programs held by those colleges still requiring chapel attendance has decreased; (3) a growing practice within some of those colleges maintaining attendance requirement to combine the religious emphasis of these pro- grams with cultural-type programs of a convocation or assembly nature; and (4) where the attendance requirement and the re- ligious-chapel emphasis has been maintained, catalog announce- ments most frequently refer to their chapel programs as being for students, with little or no reference to faculty partici- pation. These points are validated in that a survey of the 1938-1939 period catalogs of the thirty colleges shows 24 of the 30 colleges (80.0 per cent) had required chapel with a frequency averaging twice a week. By the 1964-1965 school year only 17 of these 30 colleges (56.6 per cent) were an- nouncing required programs. The frequency of these programs had been reduced to once a week. Today none of the 17 col- 'leges meets more than once. Four actually have a requirement which for the student's part would average once every two 1Rudolph, loc. cit. 221 weeks or less. An example is that of Ohio Northern's proce- dure which is announced as: Ohio Northern requires each student to con- front specifically the Christian faith while he is attending the University and building his philosophy of life. When he graduates he should know something of that Christian heri- tage out of which Western life has grown and have made his own decisions about the rele- vance of Christ and the Christian message to our nuclear space age. To this end a student is required to attend ten out of a total of twenty programs each term. Many students have freely chosen to join with the University com- munity in all the programs. While the majority of the colleges maintaining the required attendance program continue to emphasize these pro- grams as religious and chapel programs, a few now combine the religious with a cultural-entertainment or chapel-convo- cation emphasis. An example of this is that provided at Ohio Wesleyan: Ohio Wesleyan deliberately seeks to correlate its religious heritage and its size in the traditional community eXperience of chapel- convocation programs. These regularly scheduled programs each week and occasional extraHmeetO‘ ings are held when the campus community gathers in Gray Chapel to be informed and inspired by programs planned by a student-faculty chapel- convocation committee. Outstanding scholars, ministers, statesmen, faculty members, and students address the chapels or convocations or participate in the programming. Campus music organizations make outstanding contributions. - 1Ohio Northern University Bulletin: 1964-1965, op. cit., p. 35. 2Ohio Wesleyan University Bulletin: 1964-1965, op. cit., p. 24. 222 Only four of the colleges continuing the required chapel attendance feature describe their programs as involv- ing the entire college community. The remainder, in their announcements, treat the practice as an all-student program as far as attendance is concerned. Typical of this practice is that announced by Union College in its catalog: Union College.has a deep and abiding concern for the religious life of the student. Con- sequently, great care is taken to maintain a faculty composed of persons whose Christian character is exemplary. Worship services in- volving the entire student body are held regu- larly each week in the chapel; . . . . In spite of the claimed Christian character of the faculty, one is led to wonder how they exemplify this in re- gards to joining in the chapel service. Catalogs of the 1900- 1932 period left little doubt that these services were for the entire college community. Briefly reviewing the required chapel factor, but leav- ing an analysis of the implications to the concluding section, it can clearly be determined that this practice has been con- siderably de-emphasized within this group of Methodist col- leges. 1Union College Bulletin: 1965-1966, 0 . cit., p. 21. 223 Institutional Direction of Moral. Value and Character Development "With few exceptions the catalogues of each of the institutions contain emphatic statements concerning the moral and religious spirit and aspirations of the college," so stated the 1932 Reeves' study.1 These statements were not necessarily found in the listed aims or objectives but were incorporated somewhere into the catalog. Currently, 15 col- leges or 50 per cent show moral, value, or character develop- ment as a part of the institutional purpose (see Chapter VI). In the actual administration of this group of colleges, however, 26 of the 30 colleges (86.6 per cent) have rules and regulations for students, beyond the governing of the academic life, which are aimed at giving moral, social, and activities direction. Such direction usually is concerned with: (1) the use of in- toxicating beverages; (2) gambling; (3) cheating; (4) smoking; (5) the use of drugs; (6) required faculty or staff chaperones at all organized student social functions; (7) required dormi- tory hours (more often for women only); and (8) college per- mission to marry while a student. The material could be as- sembled to do a complete research project on the emphasis past and present of these eight points to detect any possible move toward liberalization. Here, however, efforts will be con- centrated on determining: (1) the general strength of the col- ‘lege's statements of practice concerning student conduct; 1Reeves, op. cit., p. 406. 224 (2) the current position announced by the colleges concerning the student use of alcoholic beverages which has grown to be— come the social condition most troublesome to these colleges, if not to all Methodist colleges, at least. This is so be- cause the Methodist Church, in its official doctrine has steadfastly held to the position of total abstinence. Do these colleges reflect the Church position in value training and conduct direction on this point? By the late nineteen thirties a study of the college catalogs of these thirty colleges disclosed 21 or 70.0 per cent were taking a strong stand on student rules and regula- tions which governed student moral conduct. All twenty-one forbade the use of intoxicating beverages and justified their position usually in a statement which approximated in content that set down by Albion: "The use of intoxicants by students while in attendance at Albion College is in direct violation of the principles and recognized traditions of the institution."1 Two other typical policy statements which depicted the institutional concern in advancing religious and moral stan- dards Within these twenty-one ..colleges were as follows: The College of Puget Sound by the very fact of its existence stands for the conception that education involves the development of all capa- cities of human nature, including the moral and religibus with the intellectual. This is avowed also in its motto: 'Learning, Good Government, and the Christian Religion' . . . the college 1Albion College Bulletin: 1937-1938 With Announce- ments for 1938-i939 (Albion, Mich.: Published by the College, 1938), pp. 26-27. 225 does not allow alcoholic beverages to be used by any individuals-- It regards their use as sufficient ground for termination of an indivi- dual's connection with the institution . . . . Tobacco is not advised.1 Willamette--No one shall use intoxicating liquors, and use of tobacco in any form is strictly forbidden upon the University campus . . . . We aim to have the social life of Willamette clean and wholesome, and strive to make all features of the University experience aid in the formation of sturdy Christian Char- acter.2 Institutional concern for the moral conduct and value training has historically been a distinguishing. feature separat- ing the position and operation of the church-related college from that of the secular institution. That is to say, the church college has served more in the role of ipgp parentis. Are the regulations governing their students today as emphatic as they were a generation ago? Do they reflect the position of the Church body to which they claim a relationship? In many respects they do. Both the Church and the colleges sur- veyed take a position of opposition to gambling, the use of drugs, cheating, and permissiveness between the sexes in social relationships. Today, both take less of a stand against smoking and agree on dancing as an acceptable form of social entertainment. On all of these points there exists no appre— ciable degree of difference. The one major area of some dif- ference regards the use of alcoholic beverages including beer. 1" COllege of Puget Sound Bulletin: 1938-1939, op. c_i.E.-. p. 1217. ‘ 2Willamette University Bulletin: 1939-1940, op. cit., p. 23. 226 The colleges' statements of policy concerning student conduct are more clearly defined while less sharply drawn to- day than they were in the nineteen-thirty period. A survey of the catalog statements of these colleges found current policies discussed at length whereas, previous practices found such policy statements commonly presented in a single paragraph. This has probably become necessary due to modern- day social mores, student possession of automobiles, early marriages, accessibility of intoxicating beverages, and the growth of student government. By limiting the study to one, if not ppe major discip- linary problem facing these colleges, it becomes possible to seek out policy changes, or trends, concerning college regu- lations forbidding student drinking. Actually, if this search were limited simply to the number of colleges today having stated catalog rules against drinking, it would appear that a greater effort is currently being made to prevent such student action than was made in the nineteen-thirties. It is recalled that at that time 21 of the 30 college (70.0 per cent) catalogs stated policies prohibiting student indulgence and severe punishment for violation of such a rule. Today, 25 of these same thirty colleges or 83.3 per cent have clear statements concerning student drinking and equally clear actions against offenders who are usually dismissed or placed on probation. However, a careful study of the rules and regu- lations stated in the current college catalogs reveals five different positions now taken concerning student consumption of intoxicants. These five positions and the number of col- leges reflecting each, are shown in Table 8. 227 TABLE 8 CURRENT INSTITUTIONAL POLICY CONCERNING STUDENT USE OF INTOXICATING BEVERAGES No. of Position Colleges No. 1 As a church college with close Methodist ties, West Virginia Wesleyan College re- quires its students to practice complete abstinence from the use of alcoholic beverages, beer included, while enrolled O O O 0* 11 No. 2 The University does not permit students to have alcoholic beverages in their posses- sion at any time on the campus or at any college-sponsored function wherever it may be held. Students may not come on the campus or attend any college-sponsored function under the influence of alcohol.** 10 No. 3 Possession or use of alcoholic beverages is not permitted in any building or on the campus. Students are expected to comply with Wisconsin state laws in the use of alcoholic beverages off the campus. Any individual or group conduct reflecting un- favorably on the University, including ex- cessive use of intoxicants, renders the offenders subject to disciplinary action.T 5 No. 4 This position represents no policy announce- ment in the official catalog regarding in- toxicants, their use or moral-legal impli- cations. 3 No. 5 Policy which permits intoxicants at cer- tain organizational functions.TT 1 30 *West Virginia Wesleyan Catalog: 1965-1966, p. 51. **University oi the Pacific Cataieg: 1964-1965, p. 156. 1Lawrence University Catalog: 1964-1966, p. 15. TTDickinson College recently took the new position of per- mitting intoxicants in fraternity houses. Michigan Christian Advocate, June 13, 1963, p. 24. 228 As can be seen, position No. 1 is the historic posi- tion which in agreement with the church, sees intoxicants as morally wrong. Position No. 2 may see student drinking on the campus or when associated with any college-connected func- tion as being morally wrong. The moral question is absent when the student on his own drinks off campus unless he re- turns to campus obviously under the influence of such beverages. Position No. 3 likewise represents an on-campus forbiddance but generally treats off-campus drinking as a legal and not a moral problem. It is not possible to interpret position No. 4 except to comment such a position fails to provide the prospective student with information on the matter. The last position, No. 5, is an obvious departure or complete break away from the Church position.1 The student of higher education can quickly draw the obvious conclusion that only 11 colleges (36 per cent) reflect the Church position of total abstinence while 19 colleges take positions paralleling those held by secular institutions. The Selection of Pgesidents Having a Ministerial- Theological Background Have these colleges continued closely the practice of selecting presidents with a ministerial background? Evidence supports the fact that the current trend is moving away from this practice. Historically this has been a distinct point 1The Philadelphia Conference of the Methodist Church in 1963 withdrew its financial support of Dickinson College because of the new college policy allowing drinking in fra- ternity houses. 229 of differentiation between the church-related and the secular tax-supported type institutions. As late as the 1938-1939 school year 28 of these 30 colleges (93.3 per cent) had presidents with a ministerially trained or theologically edu- cated background. Today, 20 of these same colleges (66.6 per cent) have presidents with such a background. While no correlation is intended, it is interesting to note that ninety-five per cent of the colleges headed by presidents hav- ing a ministerial-theologian training, were found in Chapter VI to definitely reflect a Christian college identity in their official statements of purpose. This compares with sixty per cent for those under a layman-type president and reflecting this Christian college identity. An accurate account of presidential influence to strengthen, weaken, or sever the Christian identity and church attachment is found in a state- ment by Chancellor William P. Tolley of Syracuse University: More than he cares to admit, the president de- termines not only the academic press of the college but the religious press as well; for he sets its academic and its religious tone. He determines almost singlehandedly the degree and quality of its religious influence. He can take the institution completely out of the church. Indeed, many presidents have done so, and others will. The president can also take a college or university with loose and forgotten ties and give them new vitality and strength. As a rule he cannot, in our day, make his insti- tution narrowly denominational or sectarian. As«the college grows in national and interna- tional strength it must adjust itself to re- ligious pluralism. Nonetheless, he can have his institution clearly and vigorously support every positive value his church stands for. 230 He is not elected to persuade the institution to turn its back to its heritage. The practice of appointing presidents having a minis- try or theology education background to the chief executive position has never guaranteed a strengthening of religious education or church juncture nor has the appointment of a lay- man to this same position automatically resulted in the weak- ening of these objectives. However, the recognized potential influence of the person holding this office must not be over- looked. This person's past experience, academic specializa- tion, and personal Christian commitment will, as strongly as any other single factor, shape the destiny of the church insti- tution. It appears most likely that the president having both a strong academic preparation (the earned doctor of philosophy or doctor of education) and a ministerial-theological prepara- tion is more apt to reflect within his personal philosophy a greater number of the Christian tradition principles (estab- lished in Part I) rather than only those principles which advance either the academic to the exclusion of the religious, or the religious at the sacrifice of the academic. While 12 of the 30 colleges (40 per cent) have presidents with a min- isterial-theological and earned doctorate background, the trend is moving in an opposite direction as the emphasis is increased in the areas of academic image building and economic 1William P. Tolley, "The Methodist Church and Higher Education," President's Bulletin Board: Supplement 11 (Nash- ville, Tenn.: Published by the Division of Higher Education, Methodist Board of Education, 1964), p. 3. 231 superiority. Trustee selection boards, well aware of the im- pact and influence a president can bring to bear on these areas, are first and foremost seeking the academician whose talents in financing serve the charitable character of the church-related college. Campus Religious Organizations No means of comparison are available concerning the place and strength of the campus-religious organizations in contributing to the religious education and value training of the students. The Reeves' study, reaching a similar con- clusion, did find that the colleges included in that study maintained an average of three student organizations designed to exert religious and moral influences.1 Today the number of such organizations, representing the thirty Methodist col- leges, ranges from 1 to 15 with a median of 4.6. In addition, 25 of the 30 colleges (83.3 per cent) have a full time staff member designated as college chaplain or director of religious life or campus minister whose function is to develOp and to coordinate the chapel programming and religious extra-curricu- lar activities of the students. On 22 of the 30 campuses (73.3 per cent) this staff member's functions are either aided or complicated by the system of centering the entire religious chapel and organizational effort around a religious council made up usually of students but occasionally made up of 1Reeves, op. cit., p. 410. 232 students and selected faculty. Representative of a majority of these colleges are the arrangements followed at Dickinson. The Student Religious Affairs Council, with advice and counsel of the College Chaplain and a committee of faculty members, plans and operates most of the college-wide religious activities on the campus. This Council is composed of six students representing the student body at large and a representative of each of the following religious organizations: Methodist Student Movement,-Canterbury Club, Westminster? Fellowship, Luther Club, Inter- Varsity Christian Fellowship, and Jewish Af- fairs Council. The Council plans weekly chapels, special religious emphasis programs, services and social action projects, and other aspects of the collegeewidewinterfaith re- ligious program. It would seem the effectiveness of these organizations is dependent upon their attracting the student and faculty leadership capable of making them something more than an out- let for those students unable to gain peer acceptance in other campus groups. Too often such leadership is channelled into social, recreational, and departmental organizations and the potential strength of the religious groups thereby suffers. Summary A composite summary can now be made of the current practices pursued by this group of Methodist colleges to ad- vance religious and moral enrichment. The stability or degree of change in these practices When framed by the measurement of stated purposes (Chapter VI) provides the means for final 1Dickinson College Bulletin: 1964-1965, 0 . cit., p. 12. 233 analysis, conclusions, and consideration in the next and last chapter. Those findings which relate to institutional practices and contribute to analysis and conclusions are as follows: (1) There is no decline in the number of students in these colleges claiming an affiliation with or preference for some Christian church. To the contrary, today more students claim such an attachment and fewer students express no churCh affiliation. The median percentage of Methodist students has dropped drastically while the median precentage of other Protestant denominations and Roman Catholic preference has increased significantly. (2) While the statistical means were not available to measure change in the claimed church membership of the faculty, this study finds that within these thirty colleges today, the median for the total faculty with church membership is 96.35 per cent. A fair deduction is that no significant change during the last generation has occurred in the number of faculty holding church membership in some church. However, when his- torical knowledge is recalled and compared with present data regarding Methodist affiliation of faculty, it is clear that Methodist faculty members like Methodist students, in number, have decreased substantially. (3) While 57.2 per cent of the presidents today take a strong position concerning a faculty member's Christian com- mitment, many (42.8 per cent) express only some, little or no emphasis on this matter when hiring and retaining faculty members. 234 (4) Religion departments at present generally are staffed comparably to the other disciplines in the graduate preparations of their faculties and distribution of profes- sorial rank. While religious studies command a slightly smaller percentage of the total semester hours offered, there are today more religion courses offered and credit hours available in the great majority of these colleges. The slight decline is the result of the advancement of knowledge and the resulting expanse of subject matter. Religion as a field of elective or major study is more available today than in the nineteen-thirties. Also, no significant change has occurred in the last thirty years in the number of required religion- philosophy courses. (5) The practice of required or "compulsory" chapel has been de-emphasized considerably in: (a) the number of col- leges now requiring chapel; (b) the frequency of the chapel programming; and (c) the involvement of the faculty. (6) While only 50.0 per cent of the colleges today in their statements of purpose reflect a concern for moral con- duct and value training (paternalism), 86.6 per cent have definite rules and regulations for students beyond academic governing. Such rules attempt to regulate habits, social conduct, physical self-abuse, hours, marriage, and car usage. Such rules today are more clearly defined and less sharply drawn. In several respects they reflect the position of the Church body to which these colleges claim a relationship. In at least one area, total abstinence from intoxicants, a definite movement away from the Church stand is evident. 235 (7) The selection of a ministerially or theologically trained president is a declining practice. Within one genera- tion the number of these colleges having such a president has declined from 93.3 per cent to 66.6 per cent of the group. For both the 1938-1939 and 1964-1965 periods the academician quality remains a chief prerequisite for the presidency. How- ever, talents contributory to the charitable character of the institution have become an increasingly important considera- tion, frequently over and above the :praf’essional. church back- ground. (8) Today these thirty campuses have slightly more student religious organizations than they did in the nineteen- thirty period. The great majority of these colleges now have a full-time religious director called the college chaplain, religious director, or campus minister. The common practice is that of having this person act as a coordinator within a student religious council group. The effectiveness of the religious organizations is directly related to the appeal they have to strong campus leadership (student, faculty, and chaplain). PART I I I: STUDY SUMMATION CHAPTER VIII CONSIDERATIONS AND CONCLUSIONS The Methodist college today, not unlike the Methodist Church, Christianity, or even American society itself, tends to sway, either caught or willingly attached, in an indis- tinct web of circumstances, confusions, and pressures. wNH O O O O C I O . C 29. 30. 31. 32. 33. 34. 35. 36. 38. 39. 40. 41. 43: Adrian College Alaska Methodist University Albion College Allegheny College Athens College Baker University Baldwin-Wallace College Bennett College Bethune-Cookman College Birmingham-Southern College California Western University Centenary College of Louisiana Central Methodist College Claflin College Clark College Columbia College Cornell College Dakota Wesleyan University DePauw University Dickinson College Dillard University Drew University Emory and Henry College Evansville College Florida Southern College Greensboro College Hamline University Hendrix College High Point College Huntingdon College Houston-Tillotson College Illinois Wesleyan University Iowa Wesleyan College Kansas Wesleyan University Kentucky Wesleyan College LaGrange College Lambuth College Lawrence University Lycoming College MacMurray College McKendree College McMurry College Methodist College 265 Adrian, Mich. Anchorage, Alaska Albion, Mich. Meadville, Pa. Athens, Ala. Baldwin, Kan. Berea, Ohio Greensboro, N.C. Daytona Beach, Fla. Birmingham, Ala. San Diego, Calif. Shreveport,,La. Fayette, Mo. Orangeburg, S.C. Atlanta, Ga. Columbia, S.C. Mount Vernon, Iowa Mitchell, S.D. Greencastle, Ind. Carlisle, Pa. New Orleans, La. Madison, N.J. Emory, Va. Evansville, Ind. Lakeland, Fla. Greensboro, N.C. St. Paul, Minn. Conway, Ark. High Point, N.C. Montgomery, Ala. Austin, Tex. Bloomington, Mount Pleasant, Salina, Kan. Owensboro, Ky. LaGrange, Ga. Jackson, Tenn. Appleton, Wis. Williamsport, Pa. Jacksonville, Ill. Lebanon, 111. Abilene, Tex. Fayetteville, N.C. 111. Iowa 266 APPENDIX C CON'T. Institution Location Millsaps College Morningside College Mount Union College Nebraska Wesleyan University North Carolina Wesleyan College Ohio Northern University Ohio Wesleyan University Oklahoma City University Paine College Pfeiffer College Philander Smith College Randolph-Macon College Randolph-Macon Woman's College Rocky Mountain College Rust College ., Scarritt College Simpson College Southwestern College Southwestern University Tennessee Wesleyan College Texas Wesleyan College Union College University of Chattanooga University of Puget Sound University of the Pacific Wesleyan College west Virginia Wesleyan College Western Maryland College WestminsterfCollege Wiley College Willamette University Wofford College Jackson, Miss. Sioux City, Iowa Alliance, Ohio Lincoln, Neb. Rocky Mount, N.C. Ada, Ohio Delaware, Ohio Oklahoma City, Okla. Augusta, Ga. Misenheimer, N.C. Little Rock, Ark. Ashland, Va. Lynchburg, Va. Billings, Mont. Holly Springs, Miss. Nashville, Tenn. Indianola, Iowa Winfield, Kan. Georgetown, Tex. Athens, Tenn. Fort Worth, Tex. Barbourville, Ky. Chattanooga, Tenn. Tacoma, Wash. Stockton, Calif. Macon, Ga. Buckhannon, W. Va. We stmins ter ,1, Md . .. Salt Lake City, Utah Marshall, Tex. Salem, Ore. Spartanburg, S.CL BIBLIOGRAPHY BIBLIOGRAPHY Books Albion Colleges Studies Vol. 11. Albion, Mich.: Published by the College, June, 1940. The Alumni Association of the College of Liberal Arts. History of the Hamline Univereity of Minnesota Fpom 1854 to 1869. Red Wing, Minn.: Hamline University, 1907. Association of College Admissions Counselors. §_Handbook For The Counselors of College Bound Students. Evanston, 111.: Published by the Association of College Admissions Coun- selors, 1964. Bangs, Nathan. A History of the Mephodist Episcopal Church. Vol. I; New York: Carlton and Porter, 1857. Bibbins, Ruthella M. How Methodism Came: The Beginnings of Methodism in England and America. 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