.

should interest all of those working with students across the university, whether In
classrooms or residence halls, the chapel or the laboratory."-JAMES K. A. SMITH

BUILDING
CULTURE

University-Wide
Partnershi sfor
Sp• itual
Fo mation\

CARY Ro
EDITORS
 POWER OF CONTEXT
THE
Formation
spiritual
Christian University
inthe

•iöfgeed

AmericanChristian colleges and universities claim that theirstudents

developspiritually as well as intellectually, yet little work has been done to explore
howthe unique culture of the Christian university affects the processesand
goalsof student spiritual formation. Consequently, spiritual formationis often
approached as a process that is dependent solely upon principles and practices
thatarisefrom Scripture, tradition, and theology. This assumptionneglectsthe
influence ofthe context in which spiritual formation happens. Missiologistscom-
monlyunderstand that the form of various elements of ministry (e.g.,preaching,
which
discipleship,worship, etc.) must be crafted in light of the local culturein
theyare practiced. Likewise, spiritual formation is also a contextual processthat
essential
isshapedby the specific communities in which it is practiced. While the
Christ,
goalofspiritual formation in all settings is to become more and more like
thefollowingcharacteristics influence the processesand
of Christian universities
goalsof spiritual approaches in church-based
formation differently than typical essentiallysecular
collegeministries including
or Other forms of higher education, or seminaries:
Bible colleges,
universities,historically church-related colleges, and
perva-
universityis
• Pervasive Christ-centeredness—A Christian
or merelychurch-re-
sivelyChristian, as opposed to either the secular integrally
formationis
lated university, which implies that spiritual
connectedto its educational mission.

93
 Culture of Faith
Building a

pedagogy—A Christian university is

Exploratory primarily
as opposed to a church or
demic organization, para-church
implies that spiritual formation is shaped by the
which
culture.
nature ofacademic
person—A Christian university
Concern for the whole claims
person of the student, as opposed to
shape the whole to the narrower
para-church ministries, or public universities,
focusofchurches, which
impliesthat spiritual formation includes all aspects ofstudentlife
Community—A Christian university emphasizes the valueOfcom.
munity,and is often largely residential, as opposed to essentially sec.
ular universities or churches and ministries that only drawstudents
to events for a few hours a week. This difference implies that spiritual
formation happens as students live, learn, and serve in community
with other people.
• External engagement—A Christian university calls studentstouse
their education to make a difference in the world for the kingdomof
God. This emphasis implies that spiritual formation happens as stu-
dents movefrom being self-focused to others-focused.

Beforeexamining each ofthese characteristics, it may be helpful to considerbriefly

howthe specificcontext shapes the process of student spiritual formation. For
example,in a typical church, students are encouraged to become like Christ in
a waythat largelyaffirms and
reinforces the specific theological positionofthat
church.Additionally,their
spiritual formation happens in a context that isusually
separatefrom other influential
areas of their lives, such as jobs, school,friends
and living
arrangements.
Apara-church tohelp
ministry operating also strives
participatingstudents near a university campus is
to become like its context
connectedclosely Christ. Contrary to the church,
to one or more students' lives
(educationand/or of the important components of
friends). However, university
and so it often it is very clearly not a part ofthe
the ethos
encourages students
to ways that contradict
oftheir primary become like Christ in
quote, which academic and The following
appears on the relational environment.l Collegiate
Ministry, staffrecruitment Navigators
indicates how website of The
sitieswhich the mission from the
enroll the of The Navigators differs
churchor students it
chapelbell; serves: "Some want to live within the
I want to ofhell< tile
Whilenot run a rescue a yard
all
para-church shop within with
ministries articulate their differences
 The Power
of Context

apparent that operating in a culture

strongly, it is that does
can lead to a focus on strengthening not share
mission and affirming
students remain faithful in the face basic
beliefsto help of apathy
or antago-
life. Both of these types of ministries
thechristian it
can be very
effective
grow spiritually, and is clear that their
helping students methods and
context in which they operate. goals
thecultural
reflect university, however, approaches the task ofstudent
The christian spiritualfor-
largely based upon contextual distinctives. At
differently, most Christian
Illation
the campus is the hub ofuniversity life, with a majority
universities, ofundergrad-
living on or near campus. Spiritual formation, therefore,
uatestudents becomes
oftheir lives, not something they go elsewhere to receive.
partofthecenter
second, spiritualformation is central to the mission ofthe universityat which
This means that Christian universities encourage students to
theyarestudying.
become likeChrist in ways that are consistent with university culture and mission.
They encourage students to grow spiritually through activitiesinvolvingacadem-
relationships, spiritual practices, and vocational exploration, to name
ics,athletics,
afewexamples.All of these activities are provided in a way that is consistent with
mission and culture.
theuniversity's
Third,even in denominational schools that espouse a clearly defined theol-
ogy,theexploratorynature of higher education implicitly, and often explicitly,
students to explore and challenge the parameters oftheir faith in ways
encourages
thatmanychurchesare not willing to do. Therefore, although the generalnature
formation—becoming like Christ—is constant in all three types of
ofspiritual
the differing contexts result in unique processes and goals for student
ministries,
spiritual
formation.
Inorderfor contemporary Christian universities to fulfill their commitments
tostudentspiritual formation, it is incumbent upon faculty, staff, and administra-
torstodevelopand articulate is contextually
a theology of spiritual formation that
theologies
appropriateand robust enough to stand alongside the philosophies and
Ofintellectual Thisthe-
university.
formation that are at the center ofthe Christian
to
Ology
mustbe more of effective ministry practices
than merely an exploration than
beimplemented must be more
by campus ministry departments. Likewise, it
anexploration development in the
of theories of faith integration and worldview
classroom. universityin an
of the
It must be
a theology that includes all aspects forma-
Integral, centrality of spiritual
contextualized way that acknowledges the
tionaspart incorporates
of the holistic Such a theology
mission of the university.
e ofthe Christianuniversity.
factorsthat characterize the unique culture
 of Faith
Building a Culture

Christ-Centeredness
Pervasive differ from other church-related
incccU schools
which colleges
one of the ways approach education, both
universities, is that they
secular curric.
not to mention pervasively Christ-centered position.
co-curricular, from a CCCUuni.
ular and tune regarding this characteristic. Huntington
a common
versity presidents sing
president, Blair Dowden, stated, "Our main thing . is our Christ.
University
Asbury University president, Sandra Gray, adds, "Whenthe
centeredness."3
learning environment fosters the Christian faith and a faith-full wayoflife
total
education finds its highest form." 4 Former Wheaton College president,
higher
"systemic model" of Christian higher educa.
Duane Litfin, calls this approach the
president, Anthony Diekema, on its nature:
tion and quotes former Calvin College
"Christian colleges must give constant attention to institutional mission andits
extensivearticulation, and then by logical extension that mission must permeate
everything we do, giving internal consistency to teaching, scholarship, studentlife,
administration, community relations... everything. "5Such Christian colleges"seek
to make Christian thinking systemic throughout the institution, root, branch,and
leaf,'T'most commonlythrough the integration of faith and learning. AsHarold
Heie claims definitively, "The integration ofknowledge is the most distinctivetask
ofChristian liberal arts education—always was, is now, always will be."7Thisper-
vasiveChrist-centeredness arises from a commitment to philosophically pervasive
Christ-centeredness that results in organizationally pervasive Christ-centeredness.

PhilosophicalPervasiveness—The Unity of Truth

Philosophically, a commitment to pervasive Christ-centeredness arisesfroma
basic understanding of truth as a unified or interrelated whole. Thisthemehas
been explored in many ways, most Holmes, who callsthis
definitively by Arthur
the "theocentric unity of truth" first that allthe
and explains that "by this I mean
truth in various areas andsecond
oflearning is in principle an interrelated whole,
that the truth about Idea
everything relates to God."8 In his classic text The
ChristianCollege,Holmes by virtueOf
asserts that "the truth is a coherent whole
the common focus intoone'
(that all of creation is related to Christ) that ties it all afl
This vision of unity, developmentle,
however, extends beyond cognitive
the emphasis on For "0flly
worldview to encompass all of a student's life.
Martin Marty, in God, states
his explanation of from
Christianhigher vocation as calling by holds
education is committed to what Christians mean
Theymean lives everything
that find their 'in whom P
together.'"lO coherence in Christ, universities
NicholasWolterstorff
also encourages Christian

96
 The Power of
Context

and instead to "educate for shalom,"

worldviewdevelopment, challeng-
activelyaddress the needs of the world and help bring about
studentsto world. A
the
of God's kingdom in the philosophical commitment
to the
wholeness
truth leads to educational approaches that "provide an opportunity
unityof to
lifemore effectively by becoming more fully a human person in the image
steward
life whole rather than fragmented."ll This approach involves
ofGod,by seeing
university.
thewhole
pervasiveness—Christ-Centeredness
organizational
throughoutthe University
commitments to pervasive faith integration necessitateorganiza-
philosophical
tionalstructures that reflect institutional priorities. As Richard Hughes states, "A
christianuniversity must nurture Christian commitment at all levelsofthe insti-
tution,and must allow that commitment to shape classroom instruction, the cur-
riculumand the university at large. Apart from this dimension, a universitycan
hardlyclaim the name 'Christian' at all."12
Whatis often neglected in discussions of Christian commitment, especially
inthe area offaith integration, is "the university at large." IfChristian universities
takethis level of integration seriously, it means that virtually every staff member
andadministrator, in addition to teaching faculty, is involved in the enterprise of
faithintegration. For example, while acknowledging that "integrating faith and
learningin the classroom is the distinctive of a Christian college,"Steveand Jane
Beersalso state, "When we take seriously the holistic nature of our institution's
educationalmissions, the student development staff and their programsbecome
a uniqueand primary tool for integration."13
and collabora-
Additionally, this level of pervasiveness calls for partnership
declare,"A
ti0n,not just separate initiatives. Norris Friesen and WendyTogami
on college campusesis to
Powerfulway to invigorate Christian student learning
academic affairs in new
Promotecollaboration among student development and
Contemporary
andcreativeways strengths."14
that capitalize on each profession's ofinfluence frommany
researchaffirms the educational and transformative value three thousand
more than
Partsof campus. For example, in Todd Hall's study of staffand administra-
with
students at Christian universities, student relationships spiritual formation,with
on
tion were the seventh most transformational influence influencesrated).
spot (out ofnineteen influencethan
mentoring by ninth
faculty occupying the perceived
exert more opportunitiesor chapel
What is significant relationships
is that these as ministry
such
traditional spiritual formation programs
 culture of Faith
Building a

respectively).15 This research

and thirteenth, affirms
twelfth integration that Arthur Holmes
(ranked e the
to systemic addresses
commitment
cal an
must therefore cultivate atmosphere of
Christian
Thecollege expectancy that is picked up by learn.
ofeager anyone
ing,a level while. It must sell the idea
whoison
a short from the
campusfor even
recruitment and admission through freshman orientation
student into
hall program, the curriculum and individual courses.
theresidence this attitude The
must exemplify rather than the unthinking
chapelprogram
too frequent between faith and devotion on
disjunctionthat is all theone
on in the classroom on the other.1G
handand what goes
or integrative, Henry and Agee propose that "faith
Tobe truly systemic andlearn.
be merely institutional rhetoric, armchair recreation,
ingintegrationmust not or
pedagogicalpostscript,but the sine qua non of Christian higher education."17
Contemporary CCCUschools are exerting significant efforts to discover and
articulate how such systemic commitments to spiritual formation might look.For
example,during the summer of 2010, the CCCU convened a conversationamong
teamsfrom elevendifferent member universities. The presidents of theseuniver-
sitiesbroughtteams offive to six faculty and administrators to "attempt to define
thetermspiritualformation in the context of Christ-centered higher education
.. [thatwill]result in the ability to conduct a broad and systematic assessment of
spiritualformation across Council schools. "18
Itis instructivethat this process was led by university presidents and included
a varietyofinstitutional leaders. It was amongcampus
not merely a conversation
ministersbecausethe task of pervasive all members
spiritual formation includes
ofthe university.Since at CCU
one of the main roles that governing boards take
schoolsis monitoring it relates
faithfulness to institutional mission, specifically as
totheir ofthis conference
Christ-centeredness,
it is also significant that the report
isincludedas one schools onthe
of the resources for boards of member
CCCU's trustee
resourcelibrary and organiza-
tional website. Maintaining one's philosophical ofcontem-
commitments
to pervasiveChrist-centeredness heart
porary lies at the
Christian
higher education.

Exploratory
Another Pedagogy
isthe
characteristic
ofmost CCCU spiritual
liberalarts schools that influences a
one approachto pedagogy, liberal
characterized education and its exploratory "Great
by
indoctrination. As Darryl Tippens states,
 The Power of Context

schools serve their students well by inviting them

professional
and
s
university to foster this spirit of discovery and exploration.
the entire
call for Christian universities to affirm unwaveringly the
constituents
of the various churches that support the schools, a liberal arts
tenets
involves exploration, questioning, and wrestling with ideas, both
always
and spiritual development. This exploratory approach to faith and
inintellectual
often differs from that of the local church, and is one contextual char-
learning
that defines approaches to spiritual formation in the Christian univer-
acteristic
Wuthnowchallenges Christian universities to see this distinctive as an
advantage in its work with students: "Students and faculty often find the academy a
in
moreconducivesetting in which to engage frank explorations of religious values
thanvirtuallyanywhere else. In contrast, the same person may feel uncomfortable
ina congregationalsetting, for example, because certain answers are assumed to
beprecludedfrom the outset... .20Holmes also speculates that such an explor-
atoryparadigmactually serves to strengthen student faith more than attempts at
indoctrination that some desire: "1 suspect that a considerable amount of student
cynicism and skepticism can be traced to attempts to impose a faith dogmatically
ratherthan ... assisting students in grappling with issues for themselves in the
lightoftheir heritage of Christian faith and thought. "21
Becausethis exploratory pedagogy differs from approaches to faith and learn-
ingin many churches, it sometimes feels threatening to students and their parents.
Mannoiastates that "many people wonder if the liberal arts... are really consistent
withChristianfaith at all."22Critics of this approach worry that such exploration
weakensstudents' faith or makes real commitment difficult; and it may be that
somestudents struggle with this form
of faith, both intellectually and spiritually.
However,Holmes reminds us, "The primary purpose of a Christian college is not
toinsulateand protect
students, but to educate them as responsible Christians.
Exploratoryeducation
of this sort is inherent to the Christian university and nec-
essarilyinfluences
the shape of spiritual formation. In so doing, the Christian uni-
versitydeclares
the scope of its mission in the lives of students.

Concernfor the Development

Whole Person: Holistic Student is their
Anotherdistinctive campuses
that influences spiritual formation on CCCU
claimto shape identify themselves
the whole person of the student, and in so doing
as"formative
seek more than just knowledge
These types of schools
institutions .'*24
transfer or strive for more than transforming
career preparation. Likewise, they

99
 of Faith
Building a Culture

longtime Christian college faculty member and

ofthe student. As cannot be all things to all persons
the heart college
Harold Heie stated, "A ought to help students
(e.g.a
istrator and
spa). But a college can learn aboutall
churchor a health
beings helping each student learn about and
whole experience
aspectsoftheir
of his/her wholebeing.
development approach to education is not just a relic
transformative ofearlier
This holistic, destined to be left behind
higher education, as contemporary
forms ofChristian
universities seek greater credibility in the American higher education
Christian
In fact, the opposite is true. Darryl Tippens states, "The faithful
establishment.
century will be committed to the formation ofthe
universityofthe twenty-first
universities often retain this approach in recognition
wholeperson.% Suchfaithful
of American higher education. Forexample,
ofthe inadequacyof dominant models
permeates American higher education
Parker Palmer claims that spiritual hunger
because of "the shallowness of academic culture, its inability to embrace thewhole
of the human condition, its failure to create community, and its inadequacies in
dealing with the deep problems ofour time.'927He proclaims the need for a "gospel
epistemology"28 that is pervasivelyformational of the whole person, and thatpre-
pares that person to connect in holistic ways to the needs of the world. In sodoing,
he challengesChristian universities to reject the temptation to compartmentalize
education,even as they espouse a holistic concern for their students. CalvinCollege
scholarJames K. A. Smith also describes this temptation:

Many Christian schools, colleges, and universities—particularly in the

Protestant tradition—have taken on board a picture of the human person
that owes more to modernity and the Enlightenment than it doesto the
holistic,biblical vision ofhuman persons. In particular, Christian educa-
tion has absorbed a philosophical anthropology that sees human persons
as primarily thinking things. 29

Whilethe temptation for prevails,

reductionist views of the human person
schoolsaspire to "provide
something quite different.
Theseaspirations,and them, reflectthe
the rhetoric that accompanies
tion that the goal becomea
of the Christian university is to help students ofpersofl•
type of person. Holmes making
states, "Education has to do with the wolterstorffad(
Christianeducation
with the making of Christian persons.
that we cannot ofperson is it that
avoid asking the questions, "What sort
to educate?What Finally,
sort of person lis it) that we want to shapes
A. smith cautions education
us to consider carefully "how a Christian

Inn
 The Power of Context

rtain type of people whose hearts and passions and

ce
us to be a
us, molds kingdom ofG0d."33
forms aimed at the broader scope ofeducation than
are
desires person demands a much
the whole
Educating u
development.Christian
cognitive ofwholeness in education. Christian educators strive to shape
a vision
espouse
they because they r
person
thewhole to be warmed. As Heie states, "A person must be viewed holisti-
orhearts
filled
who thinks, feels, worships something, plays, relates to others and
asone
cally,
caring for. Personsare not disembodied intellects."34 While
hasabodythat needs
our educational institutions often operate very dif-
weagreewiththis sentiment,
It is easyto compartmentalize the life of the student. With regard to
ferently.
theGreatCommandmentsof Jesus, the literature of Christian higher education
focusesmainlyon helping students love God with all of their minds. However,
asJamesK.A. Smith states, "Education is not something that traffics primar-
ilyinabstract,disembodied ideas; rather, education is a holistic endeavor that
the wholeperson, including our bodies, in a process of formation that
involves
aimsourdesires,primes our imagination, and orients us to the world."35Such a
holistic
endeavoraddresses both the internal and external worlds of the student.
Toaddressthe student holistically, Christian universities have developed relational
approachesto education.

Community:
A Relational Orientation
Literatureregarding Christian higher education often uses very
individualistic
termsto discusshow faculty
and staff approach the tasks of teaching and leading,
aswellas how
students develop intellectually and spiritually. This way of
ingabouteducation speak-
can lead one to believe that the primary difference between
Christianhighereducation and other
tentofeducation. forms is how individuals encounter the con-
However,Albert Meyer claims that Christian universities differ
notOnlyin what
is taught but also in how
allydevelop it is taught."36These schools intention-
relational environments
andlearning to foster what Holmes calls a "climate offaith
... [in which]
community values can be caught from the contagious example of a
at work, in
this case a community of enthusiastic and well-equipped
Thisclimate
ence of faith arises from a
students in v commitment by faculty and staff to influ-
currenttrend
that reduces education
catorsto see to dispassionate objectivity by calling edu-
teaching as the process of developing mentoring communities. She

101
 Faith
Building a Culture of

education is distinctive in its capacity to serve

states, "At its best, higher as
formation of critical adult
toring environment in the She goes a men
on
professor serves, inevitably, as a spiritual guide land
that "the true must
of selffrom truth."39 The professor
inappropriate separation does not
merelyan
students to participate in a community
pense information, but invites oflearning.
of the professoriate creates challenges and
This view resistance from
excellence and maintaining some
because developing teaching professional
expertise
requires much time and effort, and the scholarly profession necessitatessomelevel
of solitude. However, Palmer and Zajonc assert that "Resistance to community
undermines faculty growth as well as student learning."40 Consequently,
Christian
universities call faculty and staff to develop an approach to teaching that
includes
the influence of their lives, not just the content of their disciplines.Forexam.
ple, David Gushee provides a framework for faculty influence that he calls"The
Professor's Task: Incarnating a Way of Life."41In it, he invites faculty to incarnate
the followingvirtues before students:

Spiritualvirtue: authentic piety

Relationalvirtue: covenant fidelity
• Intellectual virtue: critical curiosity
• Socialvirtue: transformative engagement
• Personal virtue: purposeful self-discipline42

Embodying such virtues places a different type of expectation on facultythanthe

fulfillment of typical teaching and research duties. Consequently,it isessential
for Christian universities to hire people who are committed to thisvisionofedlY
cation. Mannoia states, "Community colleges should not hire likeliberalarts
leges. And liberal arts colleges should not hire like universities. The problemisthat
On
they all seem to hire like Harvard."43 Ronald Wells adds, "As all commentators
identity
the church-related college agree, faculty hiring is vital to institutional
university
The importance offaculty cannot be denied, but the rest ofthe
should
plays equally important roles in the lives of students, and so care
cised in hiring and programming Hiring Ofstaffis
in these areas as well.
activitiesgain
because the majority of students' time is spent on non-academic to
a

students
46 For
that
holistic, comprehensive education is imperative
at CCCU schools it
and co-curricautltar to the
equally committed
For example, chapel services need to model sound critical
service
text ofcorporate worship. college chapel
Holmes states, "A

102
 The Power of Context

mind) and keeps things in focus is essential in cultivating a

Christian
and learning."47In fact, all programs in campus ministry should
Offaith
the educational task of the university. As one college chaplain
to
fidelity
campus ministry is education—an education that assists students to
"All
stated,
love for learning with their love for God in the world in which they
unitetheir staff members model such an integrative approach to
"48Campus ministry
by the way they program and lead chapel and other ministry
faithandlearning
programs.
Similarly, other co-curricular staff must model an integrated life. Becausethe
residencehallsare such a "crucial place for dissonance, community and modeling
to it is imperativethat staff in these areas operate in conjunction with the
university'seducationaland spiritual goals. Mannoia addresses the importance of
suchconjunction: "Unlessthese [areas] are submitted to the overriding goal of pro-
motingcognitive,moral and faith development as well as social development, then
theymayactuallybe counterproductive to the aims ofthe educational institution."50
Continuitybetween the residence halls and the educational mission of the
schoolis also important because of the influence of students upon their peers.
ToddHall'sresearch into spiritual transformation on Christian campuses clearly
indicates that peers exert more potentially positive spiritual influence than any
otherpersonor program on campus.51Consequently,
creating an environment
thatencouragesand equips students
to exert positive influence on their peers may
beasimportantas ensuring that
faculty and staff are committed to this aspect of
theuniversity'smission. If
Christian colleges and universities wish to match stu-
dentexperiencewith
institutional rhetoric about holistic education, they must
intentionally create an environment that fosters influential relationships among
faculty,staff,
and students.

External
Engagement
WhileChristian
universities rightly focus on developing the internal lives ofstu-
dents—intellectuallyand
spiritually—they have also usually challenged those
studentsto
recognize their responsibility to the world around them: a fifth dis-
tinctivefor
shaping The following excerpts
frominstitutional spiritual formation at CCCUschools.
Indicate mission and vision statements of many leading CCCUschools
this emphasis:

Abilene Christian ser-

University—"to educate students for Christian
viceand
leadership throughout the world."52

103
Building a Culture of Faith

• Anderson University—"to educate for a life of faith and

"r servicein
church and society. the
Biola University—"equipping men and women in mind and
character
to impact the world for the Lord Jesus Christ. "54
Calvin College—"to be agents of renewal in the academy, church,
and
society."55
Eastern University—"dedicated to the preparation of undergraduate
theological and graduate students for thoughtful and productive
lives
ofChristian faith, leadership and service.
Gordon College—"to graduate men and women ... committed to
lives
of service, and prepared for leadership
Indiana Wesleyan University—"to prepare each student to become
a
world changer.
• Messiah College—"to educate men and women toward maturityof
intellect, character and Christian faith in preparation for livesofser-
vice, leadership and reconciliation in church and society.
• Seattle Pacific University—"to engag[e] the culture and chang[e]the
world by graduating people of competence and character, becoming
people of wisdom, and modeling grace-filled
Wheaton College—"to help build the church and improvesociety
worldwide."G1

Much of the external engagement referred to in these statements is seenthrough

the variety ofco-curricular service and mission programs that pervadecontempo-
rary and historical campuses. Such external engagement seems appropriate given
Great
the emphasis on whole-person development, especially as it relatestothe
not address the
Commandments of Jesus. A Christ-centered education that does
world's needs could not claim to represent him well. with
universities struggle
As obvious as this concept may be, many Christian
curriculum. Asthese
how to encourage external engagement, especially in the
American highereducation'
universities have matured and gained credibility in
constantly
the temptation to focus primarily on intellectual development christian
Literatureon field
even as rhetoric regarding external engagement continues.
major worksin
higher education exemplifies this emphasis, as nearly all
work.
focus on cognitive elements offaith integration and scholarly externalengage
that
exist, however, that call the Christian university to consi•der
college

ofa Bible
merely a relic
ment is central to its educational mission, and not

104
 The Power of Context

departments. Wolterstorff, in par-

relegatedto co-curricular
something universities to educate for more than worldview
Christian
haschallenged
ethics and values. He notes, "1 can now state what 1 see as the
or
development
mission of the .
natureand Christian community landl the Christian community exists not for
ofandforthe all people."63
sake but for the sake of
itsown approach to education, "Educating for Shalom," mentioned
Hiscallfor a new
previously, declaresthat an education centered on Christ must address the deepest
traditional models (of education) speak scarcely at all of
needsofthe world. "Our
injustice, scarcelyat all of our calling to mercy and justice. I submit that the cur-
riculum ofthe Christian college must open itselfup to humanity's wounds."64This
approach does not mean that the university should become a church or social ser-
viceagency,but instead calls Christian universities in their capacity as universities
toeducatestudents to meet the needs of the world.
Thenecessityof such a call to extend the scope of education indicates that
manyChristianuniversities struggle with how to appropriately engage the world
aroundthem in ways that are consistent with their mission. It also indicates that
thenatureofChristian higher education is continually being shaped by those who
callit to greaterfaithfulness to Christ—a faithfulness upon which it is built.

Conclusion
Christiancollegesand universities offer an approach to education that is quali-
tatively
different from other forms of higher education and ministry to college
students.Theyseek to develop environments that are pervasivelyChrist-centered
sothatall facets of the student are addressed in ways that are consistent with the
missionof the university. This mission calls students to develop an exploratory
senseof discovery, intellectually and spiritually. To help students in this explor-
atoryprocess,Christian
universities have developed relational approaches to edu-
cationand have hired
faculty and staffwho are committed to influencing the whole
Personofthe students for
the sake of the world. These characteristics differentiate
Christianuniversities
from secular universities that divorce faith from learning
andrarelyemphasize characteristics
relational influence offaculty and staff. These
alsodifferentiate and various forms
Christian higher education from Bible colleges
Ofcollegeministry development and
that have a more limited scope of student
employmethods rather than explor-
that are more affirming and strengthening
atory.The context dictates that it differ from other types
Ofthe Christian university

105
 Building a Culture of Faith

ofeducational and ecclesial organizations. In so doing, a u

mque
that offers much hope for the spiritual formation ofstudents. setting
is
creatu

Chapter 6 Notes
Min such as Intervarsity Christian Fellowship (accessed
May28,
intervarsity.org/page/m inistry-overview); Navigators (accessed May28, 2009,
2009,http://www
navigators.org/us/ministries/collegiate); and Campus Crusade for Christ
(accessed
2009, http://www.ccci.org/about-us/ministry-profile/index.aspx) have varying
but share common ministry goals of evangelism and discipleship ofstudents on approaches
university
campuses (typically secular universities). While InterVarsity does speak ofredeeming
the campus—adapting H. Richard Niebuhr's Christ and Cullure (San Francisco,Calif.:
HarperSanFrancisco,2001)—it is clear that the organization sees itself as an outside
agent
seeking to influence an organization in need of change.
2EDGECorps, accessed May 28, 2009, http://www.edgecorps.org/.
3 G. B. Dowden, "Focus on the 'Main Thing,"' Ilunlinglon University Magazine13,no.3:2.
4S. C. Gray, "The Mission of Asbury College," in Cornerslones ofSpirilual Vilalily:Ibward
an Understandingof WesleyanSpirituality in Christian Higher Education, eds.J. S. Kulagaand].
p.
Vincent (Wilmore, Ky.:Asbury College, 2009), 7.
Duane Litfin, Conceivinglhe Christian College (Grand Rapids, Mich.: Eerdmans,2004),
18.
Ibid.
7Harold Heie, "Integration and Conversation," in The University throughthe EyesoJFai1h,ed.
SteveMoore(Indianapolis, Ind.: Light and Life, 1998), 62.
Christian
8Arthur F. Holmes, "The Closing of the American Mind and the Opening ofthe
Mind: Liberal Learning, Great Texts, and the Christian College," in Faithful Learningandlhe
Mich.:
ChristianScholarlyVocation,eds. Douglas V. Henry and Bob R. Agee (Grand Rapids,
Eerdmans, 2003), 115.
Eerdmans
9Arthur F. Holmes, TheIdea of a Christian C'ollege,rev. ed. (Grand Rapids, Mich.:
1987), 17.
Millennium
10Martin E. Marty, "The Church and Christian Higher Education in the New
in Faithful V. Henry and BobR.Agee
Christian Scholarly Vocation, eds. Douglas
(Grand Rapids, Mich.: Eerdmans,
2003), 60.
Il Holmes, TheIdea o/a
Christian College, 36.
Richard T. Hughes, "Getting It Diversity in a christian
Together: The Role ofCultural Ind.:Light
University,"in The (Indianapolis,
and
UniversityIhroughthe
Life, 1998), 134.
ofFailh, ed. steve Moore
13Stephen Beers Thesau10Jll
and Jane Beers, "Integration ofFaith and Learning," in Tex.:Abilene
ChristianUniversity: (Abilene,
A Field Educators, ed. Stephen T. Beers
Christian University
Press, 2008), 70.
Norris Friesen in ThesouloJd
and W.S. Togami, Together,"
Christian
University, 117. "Collaboration: To Labor
at
ToddW.Hall, ofstudents
ChristianColleges "The Furnishing the soul Project: The spiritual Lives
in America," Christian
Education,
February 26, presentation, International Forum on
2010, slides
36-37.
 The Power of Context

49.
Christian college, Learning and the Christian Scholarly Vocation, xii.
Idea Bob R. Agee, Faithful
Henry and Universities, CCCU Report on Spiritual Formation,
Colleges and
for Christianhttp://cccu.org/
2011,
October 2,
accessed The Christian University Difference," in The
"Scholarsand Witnesses:
Tippens,
19Darryl University,29.
christian the Sacred," in The University through the Eyesof
"Struggling to Manifest
(Indianapolis, Ind.: Light and Life, 1998), 150-151.
Moore
ed.steve
Faith, College, 62.
Holmes,Idea o/a Christian Md.:
21
Mannoia Jr., Christian Liberal Arts: An Education That Goes Beyond (Lanham,
22v.James
Littlefield, 2000), 66.
Rowman&
o/a Christian College, 85.
23Holme,Idea
Desiring the Kingdom: Worship, Worldview and Cultural Formation
24JamesK. A. Smith, 2009), 34.
(GrandRapids,Mich.: Baker Academic,
and Conversation," 67.
25Heie,"Integration
Witnesses," 32.
26Tippens,"Scholars and
27ParkerPalmer,"Toward a Spirituality of Higher Education," in Faithful Learning and the
ChristianScholarly Vocation, 75.
28Palmer,"Toward a Spirituality of Higher Education," 81ff.
29Smith, [)esiring the Kingdom, 31.
30Mannoia, Christian Liberal Arts, 5.
31Holmes, Idea of a Christian College, 250
32NicholasWolterstorff, "Teaching for Justice: On Shaping How Students Are Disposed
toAct,"in EducatingforShalom, eds. Clarence W. Joldersma and Gloria Goris Stronks (Grand
Rapids,Mich.:Eerdmans, 2004), 137.
33Smith, Desiring the Kingdom, 18.
34Heie,"Integration and Conversation," 67.
35Smith, Desiring the Kingdom, 39.
36
AlbertJ. Meyer, Realizing Our Intentions: A GuideJor Churches and Collegeswith Distinctive
Missions
(Abilene,Tex.: Abilene Christian University Press, 2009), 97.
37Holmes, Idea ofa Christian
College, 81.
38Sharon Daloz Parks, Big
Questions, Worthy Dreams: Mentoring EmergingAdults in Their
SearchforMeaning,
Purpose, and Faith (San Francisco, Calif.: Jossey-Bass, 2000), 159.
39Ibid., 166-167.
40
ParkerJ. Palmer and
Arthur Zajonc, The Ilearl oflligher Education: A Call 10Renewal;
Transforming
theAcademythrough Collegial
2010),44. Conversations (San Francisco, Calif.: Jossey-Bass,
41
DavidP. Gushee,
University," "Attract Them by Your Way of Life: The Professor's Task in the
in 'l'heFuture
Gushee(Nashville, of Christian Iligher Education, eds. David S. Dockery and David P.
Tenn.: Broadman & Holman, 1999), 141.
2Ibid.,143-152.
43
Mannoia,
44 Christian Liberal Arts, 166.
45Ronald A. Wells, "Back to School," The Christian Century (July 26, 2005), 30.
Ernest
Harper & L. Boyer, College:The Undergraduate Experience in America (San Francisco, Calif.:
Row, 1987),
180.

107
 Building a Culture of Faith

46Everett K. Wilson, "The Entering Student: Attributes and A

PeerGroups:Prohiems Research, eds. Theodore M.
Newcombe
and
K
47Holmes, TheIdea ofa Christian College,84.
48Todd E. Brady, "Christian Worldview and Campus Ministry," in
Shaping
Worldview,eds. David S. Dockery and Gregory Alan Thornbury (Nashville, a
Tenn.:
49Mannoia, Christian LiberalArts, 155.
Ibid., 155.
51Hall, "Furnishing the Soul Project," slide 36.
52"Our Mission Statement, Promise and 21St-Century Vision," Abilene
Christian
accessed February 13, 2012, http://www.acu.edu/aboutacu/mission.html. University
53"AUMission," Anderson University, accessed February 13, 2012, http://www.anderson.
edu/welcome/mission.html.
54"Mission, Vision & Values," Biola University, accessed February 13, 2012,
http://www.
biola.edu/about/mission/.
55"Our Mission," Calvin College, accessed February 13, 2012, http://www.calvin.edu/
about/mission.html.
"Mission Statement," Eastern University, accessed February 13, 2012, http://www.
eastern.edu/welcome/missionstatement.html.
57"Mission Statement," Gordon College, accessed February 13, 2012, http://www.gordon.
edu/page.cfm?iPageID=385&iCategoryID=31&About&Mission_Statement.
58"Mission and Commitments," Indiana Wesleyan University, accessed February13,2012,
http://www.indwes.edu/About/Mission-and-Commitments/.
59"Identity and Mission," Messiah College, accessed February 13, 2012, http://www.
messiah.edu/about/.
60"Mission & Signatures," Seattle Pacific University, accessed February 13, 2012,http://spu.
edu/about-spu/mission-and-signatures.aspx.
"Mission,"Wheaton College, accessed February 13, 2012, http://wheaton.edu/
About-Wheaton/Mission.
62Most of the works that I have cited in this chapter focus on this aspect ofeducation.
63Wolterstorff, "Teaching for Justice," 7.
Ibid., 22.

108