Gay Students and the New Fundamentalism

The distinction between “new evangelicalism” and “fundamentalism” was never all that clear. As a story from my neighborhood this week shows, though, it is getting easier to see the difference on the campuses of evangelical colleges and universities. We seem to have a new fundamentalist checklist, not of policies necessarily, but of institutional attitudes on certain key issues.

campbell csu

Out and out.

As I described in Fundamentalist U, the split between fundamentalists and new evangelicals was not a clean break on evangelical campuses. Between the late 1940s and, say, the late 1980s, there were a lot of continuing close connections between evangelical schools that remained with the “fundamentalist” branch of the family and those that had moved to the “new evangelical” side.

These days, generally, the “fundamentalist” label is out of fashion, even among fundamentalist stalwarts such as Bob Jones University. But the meaning remains, and these days we are seeing a clearer and clearer dividing line between evangelical colleges and no-longer-fundamentalist-in-name-but-fundamentalist-in-spirit institutions.

How do you know these days if a school is fundamentalist? It’s not necessarily a question of policies, but rather a spirit in which certain hard-line positions are maintained and a zeal with which they are publicized. ALL evangelical colleges and universities will be creationist, for example. And all will—from a mainstream perspective—have discriminatory policies against LGBTQ+ students and faculty. All conservative-evangelical schools will also tip toward conservative politics and cultural traditionalism.

The fundamentalist branch of the family, though, will insist on the hard edge of these positions in a consistently aggressive way and they will go out of their way to publicize their hard stand on these issues. Fundamentalist schools will trumpet their insistence on the following:

  • Young-earth creationism ONLY;
  • Political and cultural traditionalism;
  • And, most relevant for our purposes today, a loud, publicized hard line against any whiff of homosexuality on campus.

Consider the news from Clarks Summit. A former student has tried to re-enroll. Gary Campbell dropped out in 2005, only six credits shy of his degree. After a rough stint in the Navy, Campbell now wants to return. The school says no.

According to Campbell, the Dean of Students contacted him to let him know Campbell won’t be allowed to return, because Campbell is homosexual.

To be clear, from a mainstream perspective, all evangelical colleges discriminate against LGBTQ+ students and faculty. Even firmly non-fundamentalist evangelical institutions such as Gordon College and Wheaton College have issued reminders recently that gay is not okay.

But Clarks Summit University’s stance has a hard edge to it that helps define the new fundamentalism. Campbell’s sexual identity was apparently revealed to administrators by a fellow student, at least according to Campbell. The school could easily have re-admitted Campbell quietly.

Instead, the school’s administration chose to use this case as a chance to publicize its hard line. When journalists called about Campbell’s story, the university issued the following statement:

As a Christian college, we expect all students to act in a way that is consistent with our biblical belief system. We have always clearly stated those beliefs and have exercised the freedom to uphold our faith. . . . To prepare students for worldwide service opportunities, CSU clearly affirms biblical sexuality. We clearly communicate to all prospective students that we adhere to biblical truths, and expect them to do the same. That is part of what has made CSU a successful educator for more than 80 years. We would be happy to assist any former or prospective student who does not choose to agree with those faith standards to find another school in order to finish a degree.

These days, to be a fundamentalist institution means flying and flaunting the fundamentalist flag. It means taking every opportunity to enforce hard lines on sexual identity.

We see the same phenomenon in other issues such as creationism or political conservatism. In order to remain attractive to fundamentalist students and parents, school administrators take drastic steps to ratchet up their commitment to young-earth creationism or knee-jerk political conservatism.

What does it mean to be “fundamentalist” these days in evangelical higher education? As has Clarks Summit University, it means taking and, importantly, publicizing a hard line on issues of sexuality, creation, and political conservatism.

Fundamentalist colleges want their level of commitment to be known. They hope students, alumni, parents, and donors will recognize their positions and reward them with continued enrollments, donations, and support.

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Penn Puzzles: Why No BGU?

I’m back in Philadelphia to get back into the archives for my new book. And the trip has reminded me of a great question that never got an answer: Why isn’t there a Billy Graham University?Billy graham university meme

Last time I was down here, I got to sit in on Jon Zimmerman’s history of higher-ed seminar. They had read Fundamentalist U and I was happy to talk with the students about it. One of the students raised the question and it has bothered me ever since.

After all, it did seem to be a pretty standard part of the revivalists’ resume. Moody had Moody Bible Institute. Billy Sunday had Winona Lake. William Bell Riley started Northwestern. Bob Jones had, well, Bob Jones. The list goes on and on. Falwell-Liberty; Oral Roberts-Oral Roberts; Robertson-Regent.

So why is there no Billy Graham University?

Billy Graham Center 1

Wheaton’s Billy Graham Center

One possibility is that Wheaton has functioned as the de facto BGU. The Billy Graham Center is there, and the connection is pretty tight.

Maybe we’ll see a repeat of the Bryan University story. Back in 1925, after the sudden death of William Jennings Bryan in the immediate aftermath of the Scopes trial, fundamentalists rallied to open a college in Bryan’s memory. Some wanted it in Chicago; some wanted it to be a junior college. In the end, Bryan’s widow won the day with her plea to open the new school in Dayton, Tennessee. The junior-college idea was rejected in favor of a traditional liberal-arts university.

Is it possible that we’ll see a similar push for a memorial BGU?

What Is the REAL Deal with Fundamentalists and the Big Eclipse?

As Bart Simpson put it best, “The ironing is delicious.” Secular folks like me blast kooky fundamentalists for their wacky ignorance of science, while we ourselves show a curiously stubborn ignorance about what fundamentalists really believe. Tomorrow’s big eclipse gives us another example of the way most outsiders don’t understand conservative evangelical culture.

What are fundamentalists thinking about tomorrow’s eclipse? It might be tempting to agree with the right-wing watchers at Americans United for Separation of Church and State. The AU folks stumbled across a blog post from Billy Graham’s daughter Anne Graham Lotz. Lotz worried that the eclipse is meant as a warning of God’s impending judgment on the USA. Foolish Americans, Lotz warned, are blithely

preparing to mark this significant event with viewing parties at exclusive prime sites. The celebratory nature regarding the eclipse brings to my mind the Babylonian King Belshazzar who threw a drunken feast the night the Medes and Persians crept under the city gate.  While Belshazzar and his friends partied, they were oblivious to the impending danger.  Belshazzar wound up dead the next day, and the Babylonian empire was destroyed.

At Americans United, Rob Boston warned that this sort of blather proved the sad truth about “fundamentalist Christians these days.” Folks like Lotz, Boston wrote, wallow in their

utter repudiation of science. It’s not that they can’t understand it – they choose not to try. Furthermore, they often heap disdain upon it.

Now, I’m no fundamentalist and I’m not worried that the eclipse is a fulfillment of Joel 2:31 or Ezekiel 33:1-6. In fact, I don’t really care what the Bible says about eclipses or anything else. But as I work on my new book about American creationism and my soon-to-be-released book about the history of evangelical higher ed, I can’t help but protest that Boston’s viewpoint is astoundingly ironic. Secular anti-fundamentalists like Boston (and me) need to do more to understand the real relationship between conservative evangelical religion and mainstream science. Too often, it’s not that we can’t understand it, it’s that we choose not to try. And then we often heap disdain upon it.

…oh, the ironing!

In fact, even the most conservative radical creationist institutions in these United States are acting remarkably similar to mainstream institutions in their embrace of tomorrow’s eclipse as a way to bring science to the masses. To be sure, it’s a very different sort of science, what ILYBYGTH calls “zombie science,” but it is nearly the opposite of an “utter repudiation” of science. Radical creationists LOVE science; they engage in endless missionary outreach to bring their vision of real Biblical science to the benighted secular and moderate-evangelical multitudes.

At Answers In Genesis, for example, radical creationist missionaries are falling all over themselves to help curious people view the eclipse and draw the correct scientific lessons from it.

At fundamentalist Bob Jones University in Greenville, South Carolina, administrators are pulling out all the stops to use the eclipse to spread the word. Located right in the path of totality, BJU is hosting a huge party, with speakers explaining the proper way to understand the relationship between the Bible and science.

bju eclipse

Belshazzar at BJU?

Bryan College, too, another creationist stalwart, is throwing a viewing party on campus, with faculty experts offering lectures on the proper fundamentalist way to understand eclipses.

Are these radical-creationist institutions saying the same thing as secular institutions about the eclipse? Of course not. No secular scientific experts care much about the Bible’s explanation of eclipses. But just as secular scientific organizations are using eclipse mania to attract attention to their programs, so too are these creationist groups crowing about their scientific expertise and their many scientific resources.

So, even though some conservative evangelicals are warning people away from viewing parties and eclipse-related hubbubbery, many more are using the eclipse as a way to explain their vision of the proper relationship between God and science.

I Love You but You Didn’t Do the Reading

Your humble editor has been doubly distracted this week. My book about evangelical colleges is entering its final stages and I’ve been poring over copy-edits. Plus, we got to spend time with some long-lost family members. In the meantime, the interwebs kept spitting out stories. Here are some we might have missed, with extra history added in so you can follow along at home…

More trouble at troubled Bryan College. Long-time faculty member fired, anti-administration petition makes the rounds.

What’s wrong with Frances FitzGerald’s new book? Neil Young says it misses the real point of being evangelical.Bart reading bible

Peter Greene: Don’t believe the talk about a “teacher shortage.”

Is evangelical support for Trump a good thing for progressivism? John Fea wonders if Trumpist evangelicals are making their “Pickett’s Charge.”

From the archives: What did progressives think of William Jennings Bryan in 1945?

  • A taste: “The man who had never been a bigot associated himself with the most narrow-minded religious fanatics. The man who had been the apostle of democratic freedom and of public education had become an advocate of governmental restrictions on the freedom of learning. . . . And it’s high time some serious study was given to the social applications of Bryanism rather than of Darwinism.”

Teaching religion in Chicago’s public schools. Is the answer “religious literacy?” I’m still skeptical.

What’s the latest scheme for predatory faux-profit colleges? Fake Latin names.

From the archives: Glenn Branch gets his hands on a rare 1925 anti-evolution pamphlet.

What’s so “classical” about Classical Schools? At National Review, John Miller gives a short history and endorsement.

College Has Gone to the Dogs

Who hates college? Nobody, really. But if you squinted your eyes a little when you read the recent Pew poll results, you might be fooled into thinking conservatives had suddenly turned against higher education.PP_17.06.30_institutions_lede_party

Here’s what we know: Since 2010, Pew has surveyed American adults about their feelings toward major institutions. In just the last few years, more and more respondents who identify as Republican or Republican-ish say that higher education is having a negative overall effect on American society. In 2010, only a third of Republicans thought so. Today, it is up to 58%.

What’s going on? As always, Pew wisely doesn’t jump to hasty conclusions. My guess is that many of us chatterers will rush to say that conservatives in general are anti-intellectual, or that conservatives think college is a waste of time. Or, given the sudden shift in numbers, maybe that conservatives are dismayed by the snowflake protests that seem to be sweeping American campuses.

Maybe, but I think there’s more to it.

First of all, obviously, we can’t equate “conservative” with “Republican.” True enough, these days most conservatives’ votes have been captured by the GOP. Not all, though. And certainly not all Republicans are conservatives.pp second graph

I think there’s also something more important going on. As SAGLRROILYBYGTH are sick of hearing, I’ve been up to my eyeballs for the past few years in research about American higher education. The group of conservative dissenting college founders I’m studying was often accused of being anti-intellectual and anti-college. They were neither.

As I’m arguing in my upcoming book, Protestant fundamentalists cared a lot about ideas and about college. They loved college. But if you only listened to their rhetoric, it would be easy to assume too quickly that they were somehow opposed to higher education.

Consider, for example, one apocryphal story that made the rounds among 1920s fundamentalist pundits. It was supposed to be a letter home from an evangelical college grad. As he supposedly told his mother,

My soul is a starving skeleton; my heart a petrified rock; my mind is poisoned and fickle as the wind, and my faith is as unstable as water. . . . I wish that I had never seen a college.  I hope you will warn the young men of the impending danger just ahead of them.

For fundamentalists in the 1920s, college was a terrible spiritual danger. But that didn’t mean they were against college. Rather, they were fervently against college done wrong. They were against the trends that they correctly perceived to be driving mainstream trends in higher ed.

What did they do? They didn’t stop sending their kids to college. Rather, they founded their own institutions, reliably fundamentalist colleges such as Bob Jones College (now Bob Jones University) and Bryan University (now Bryan College). They also flocked to existing reliably fundamentalist institutions such as Wheaton College and the Moody Bible Institute.

My hunch is that today’s Pew respondents are similar. When they tell pollsters they don’t trust college or “the media,” it doesn’t mean they don’t like higher education or newspapers. Rather, it means they don’t trust the smarmy elites that they think run such institutions.

Here’s what I wish I could do: Have the Pewsters add some follow-up questions. When people say they don’t trust colleges, ask them if they want their kids to go to college anyway. And then ask them what would restore their trust in higher education.

Here’s what I think people would say: Even if they don’t trust college, they want their children to attend. But they would prefer to find a school that reflected their own values, instead of the radical leftism that many people think dominates colleges today.

Desperate Times at Bryan College

They might seem like two totally separate things. First, Bryan College awards an honorary doctorate to a young-earth creationist pundit. Second, Bryan’s president conducts some financial hocus-pocus to keep the school officially in the black. They might seem separate, but they are both symptoms of the same deep malaise that plagues Bryan. Moreover, they are irruptions of the perennial life-or-death tension that has always dictated policy at all conservative evangelical schools.

Here’s what we know: Last week, Bryan College awarded an honorary doctorate to young-earth impresario Ken Ham. Bryan President Stephen Livesay praised Ham, saying,

In a day when most of the culture and, sadly, many Christians proclaim a naturalistic worldview, Ken Ham boldly and persuasively argues for a biblical understanding of “In the beginning God.”

At the same time, yet another trustee resigned from Bryan’s board. Wayne Cropp, one of the few trustees who remained after the Night of the Long Knives in 2014, finally had enough. He claimed that President Livesay had sneakily made some real estate transfers to make it look as if Bryan College were in better financial shape than it really is.

Ken Ham hooded at Bryan

I love you but you’re going to boost enrollments…

Now, your humble editor has absolutely no insider knowledge about these goings-on. But based on the research for my current book about the history of evangelical higher education, I can say with confidence that these two events are likely part of the same desperate survival strategy.

In a nutshell, President Livesay is doing whatever it takes to keep Bryan College alive. Like many small colleges in the United States, Bryan is always teetering on the brink of financial collapse. At Sweet Briar, remember, wealthy alumni had to pony up extra just to keep the lights on. Unlike many small colleges, however, Livesay has an extra trump card he can play. And he’s been playing it for years.

In order to attract students with their life-sustaining tuition dollars, Livesay—like leaders at all evangelical colleges—can plant a flag for fundamentalism and young-earth creationism. In Bryan’s case, the school has taken drastic steps to purge any whiff of creationism that doesn’t meet the strict young-earth standards of Ken Ham.

As I discovered in my recent research, the pattern is as old as fundamentalist higher education itself. For example, Wheaton College in Illinois experienced a drastic rise in enrollments when it joined the fundamentalist crusade in the 1920s. Before it became the “Fundamentalist Harvard,” a majority of Wheaton’s students came from Illinois. After it planted a flag for fundamentalist higher education, a full three-quarters of its students came from outside the state. And attendance boomed. Between 1916 and 1928, the college grew by over four hundred percent in terms of student attendance.

It can be a risky game, though. Relying on a reputation as a staunchly fundamentalist or young-earth creationist school can bite schools in the behind. In the 1960s, when Wheaton’s leaders wanted to shake off some of the intellectual baggage of the fundamentalist movement, their enrollment numbers took a huge hit.

In 1964, a total of 8,528 potential Wheaton students had asked for admissions information. Only three years later, that number plunged to only 6,403. Why? Admissions Director Charles Schoenherr had an idea. In a memo to President Hudson Armerding, Schoenherr asked plaintively, “To what extent have rumors about Wheaton going ‘liberal’ hurt?”

Like Bryan, Wheaton relies on reputation to keep tuition dollars coming in. And like Bryan, Wheaton has long relied on honorary doctorates to shore up that reputation. Between 1920 and 1965, Wheaton gave out 180 honorary doctorates.

And the top leadership at Wheaton, just like at Bryan, did not hesitate to use those doctorates to reassure anxious fundamentalist parents. In 1962, then-President V. Raymond Edman wrote to one distressed parent. The parent had heard rumors that Wheaton no longer respected its fundamentalist roots. She had heard that the school had embraced evolution. Was it true? As she put it, “What grieves me most is that our daughter may lose her faith at Wheaton. Is this possible?”

Not in the slightest, President Edman assured her. How could she know for sure? Because prominent creationist Harry Rimmer held an honorary doctorate. Furthermore, Edman told her, the entire faculty at Wheaton were “convinced fundamentalists.”

If you didn’t have a calendar handy, you could simply swap out some names and the story could be from Dayton, Tennessee. Bryan President Stephen Livesay is desperate for dollars. So he gives Ken Ham a hug and a doctorate. At the same time, he rams through an iffy land deal that balances the books, sort of.

The names have changed, but the game is the same. Bryan College is desperate. Like a lot of small colleges, it is running on a financial knife edge. Unlike many schools, though, Bryan has a chance to appeal to a cultural niche market. If Livesay can convince young-earthers that his school is true to their ideas about science and faith, he might just attract enough tuition-paying students to keep Bryan alive. Until then, he’ll have to cook some real-estate books to pump a few more breaths into his campus.

HT: KT

Power on Campus: Fundamentalists Have the Last Laugh

It doesn’t make a lot of sense. At places such as Yale, Claremont McKenna, and Missouri, presidents are resigning and faculty are trembling. Ham-fisted protesters are demanding an end to free speech. Halloween costumes have become a disguise for racial oppression. To regular joes and pundits alike, this burst of campus outrage can seem puzzling. But there is one group to whom this phenomenon would make perfect sense.

A brief review of the cases:

The episodes can tell us a good deal about the real levers of power on campus. Who doesn’t have power? Administrators charged with insensitivity toward systematic racism and oppression. They get the boot, and fast, if they seem to oppose racial inclusivism.

Who else doesn’t have power? Students who want bread-and-butter economic reforms of higher ed. Even when a million students protested for lower tuition and lower student debt, it didn’t generate the same feverish buzz as these recent racial protests. To my knowledge, no university president has resigned because his or her school is expensive.

Who else is out? Even protesters against racial insensitivity, if they try to use physical coercion. When that happened recently at Missouri, for instance, the offending bully resigned and even sympathetic leftist pundits agreed that the protesters weren’t “always-wise.”

Just as informative, these protests tell us who really has power on campus. Who has it? Football teams. Duh. But even those athletes are energized by a surprising fact.

The real power on campus these days comes from an ancient but complicated moral idea. We might call it “the impulse to orthodoxy.” It can be tricky to understand, especially since no one is talking about it in those terms. The impulse to orthodoxy includes a moral two-step: Not only must people behave in a moral way, but they must actively seek out and root out those who fail to understand the proper reasons for moral action.

How does this ancient idea work in today’s campus protests? The successful campus protests these days insist not only that school leaders fight racism. More telling, protesters are fired up by the idea that they are under a moral imperative to expose and exclude all those who do not adequately understand the nuances of systematic racism.

At Missouri, for example, system president Tim Wolfe eventually resigned due to a perceived lack of administrative action against repeated racial incidents. The protesters wanted more than new policies. They wanted Wolfe out. Why? Because Wolfe personally seemed to misunderstand or even belittle complaints about systematic racism. One student leader went on a much-publicized hunger strike until Wolfe was kicked out. The student, Jonathan Butler, explained that only the ouster of Wolfe would make the school “a better place.”

At Yale, too, the impulse to orthodoxy has caused some observers to scratch their heads. On one level, it seems like a slightly hysterical protest about a fairly reasonable request. Faculty masters Nicholas and Erika Christakis suggested that students might relax about Halloween costumes. So what’s the problem? Morally orthodox students could not stand Christakis’s suggestion that they simply “look away” from offensive outfits. For the orthodox, looking away from immorality is as bad or worse than the immorality itself.

A similarly insufficient zeal damned an administrator of the elite Claremont McKenna College in California. Dean of Students Mary Spellman wrote a sympathetic email to a student who complained about racial insensitivity. So what’s the problem? Spellman included a line about non-white students who “don’t fit our CMC mold.” To protesters, such language smacked of a hidden, intolerable insensitivity.

In all these cases, school leaders and faculty are under attack for two reasons. First, they are accused of displaying an inadequate understanding of and zealousness about racial inclusivity. The oft-confusing part, though, comes from the second reason. The impulse to orthodoxy demands that such inadequate agreement be tirelessly sought out and ruthlessly purged. It is not enough to apologize. Campus protesters feel free to use any coercion, stamp out any speech, if those things seem to promote immorality.

Today’s racial protesters will be surprised at the people who might understand them best: Protestant fundamentalists. As I’m finding out as I research my new book, the history of fundamentalist higher education is mostly the story of a similar impulse to orthodoxy. Beginning in the 1920s, it was not enough for fundamentalists simply to protest against secularization of the academy. It was not enough simply to disagree with the theological implications of evolution. Rather, for fundamentalists since the 1920s, it was necessary to demand that schools purge all such things. When that didn’t work, fundamentalists opened their own schools, places such as Wheaton College, Bob Jones University, and Bryan College.

Throughout their histories, fundamentalist colleges have taken drastic action to purge any hint of compromise. In 1961, for example, Wheaton scientist Russell Mixter had to offer elaborate apologies to those who thought he might have accepted mainstream evolutionary theory.

These days, similar drastic action is wracking the campus of Bryan College. Faculty who seem not to be sufficiently zealous in their embrace of a young earth are being shown the door.

Of course, the specific moral ideas are extremely different. At fundamentalist colleges, the dangerous trends were toward theological modernism and evolutionary science. At today’s elite mainstream colleges, the moral imperative demands the removal—root and branch—of those who don’t sufficiently act against systematic racism.

Yet the impulse remains the same. The moral imperative of orthodoxy requires more than just a certain set of ideas. It implies a tireless and ruthless dedication to root out all those who do not adequately understand or embody those ideas.

HateMyProfessor.com

HT: JG

Can fundamentalist colleges trust their faculty? We see this week an unfortunate blow-up in the continuing saga of power struggles at Bryan College in Tennessee. Does this bitter squabble between president and faculty represent an inherent problem for conservative evangelical schools? The history of these colleges suggests something along those lines.

According to Chattanooga’s Times Free Press, Bryan President Stephen Livesay has doubled down on his fight for control. As we’ve documented in these pages, for the past few years the college has gone back and forth in its struggle, with faculty approving a no-confidence vote last spring, and members of the board resigning this past summer.

He said, he said, c. 1953

He said, he said, c. 1953

As SAGLRROILYBYGTH are sick of hearing, I’m up to my elbows in my new book about the twentieth-century history of conservative evangelical colleges. Time and again, administrators and trustees have demonstrated a deep distrust of their faculty.

In the 1930s, for example, Bob Jones College purged a suspect group of teachers. One of the fired faculty, Joseph Free, penned a protest letter. He had previously worked at three different colleges, Free wrote,

two of them orthodox. (But not obnoxious.) My loyalty was never questioned. . . . It simply never occurred to me that I was not free to express my opinions and I did express them. How was I to know that loyalty meant dictatorship?

Perhaps more famously, this pattern was repeated at Bob Jones University in the 1950s. Ted Mercer was fired in the summer of 1953, accused of a host of crimes including planning a “revolt of many faculty members.” Mercer himself claimed to have been blindsided by his dismissal. Maybe he had become too popular with students and faculty. Perhaps Bob Jones Sr. was too zealous in his jealousy of other administrators. In any case, Mercer went on to a long career at Bryan College.

The abiding distrust of faculty at fundamentalist colleges has not been unique to Bryan and Bob Jones U. At Wheaton College as recently as 1961, faculty scientists were pressed into a needless and humiliating mea culpa. After a conference on evolution and creationism in 1960, anxious trustees forced Wheaton administrators to tighten the school’s official position on the origins of humanity. No longer would it suffice for faculty to agree that God created. Since 1961, they have had to affirm that Adam and Eve were real historical personages and the true parents of the species. Professor Russell Mixter had to affirm his orthodoxy over and over again in order to allay the fears of Wheaton’s guardians of orthodoxy.

Nor was Dr. Mixter’s ordeal out of the ordinary at Wheaton. As historian Michael S. Hamilton wrote in his brilliant 1994 study of Wheaton’s history, the board of trustees has always been distrustful of the faculty. In Hamilton’s words, trustees have believed “the faculty represented the single greatest danger to maintaining the college’s Christian character.”

As usual, Hamilton’s history proves prescient. According to the Times Free Press, new rules at Bryan College seem intended to crush any whisper of faculty independence. New rules restrict professors’ ability to call meetings, for example. As the TFP explains,

Under this new policy, a faculty member is required to go through a seven-step process that includes approval from the Academic Council, a written rationale stating the purpose of the meeting and a waiting period of at least a week.

This sort of contrived impotence may seem shocking to those unfamiliar with the unique traditions of fundamentalist higher education. Within that charmed circle, however, it seems like nothing more than a new take on an old tradition: When the going gets tough, the faculty get blamed.

Creation College Scorecard

How can you do it? How can outsiders push colleges to do more of what they want? The rage these days is to issue rankings. Since colleges are ferociously competitive and many of them are teetering on the brink of insolvency, college leaders are willing to do what it takes to move their colleges up any ranked list. Everyone from President Obama to young-earth impresario Ken Ham is issuing their own unique college scorecards.

Whom can a creationist trust?

Whom can a creationist trust?

In each case, influential outsiders promise that their scorecards offer students and parents a helping hand. President Obama, for example, insisted that his new scorecard was “meant to help students and parents identify which schools provide the biggest bang for your buck.” Ken Ham, too, promises that his Answers In Genesis ministry now has

resources to help young people (and their parents) with the upcoming college years. In addition to our annual College Expo weekend for students thinking about attending a Christian college (which will be here at the Creation Museum this November 6 and 7), we have just updated our special CreationColleges.org web site. It helps young people (and parents) narrow the overwhelming process of choosing a college even more.

These scorecards, though, do more than just provide information. They pressure schools to move in a certain direction. If college presidents want to move their schools up the list of rankings, they will make changes based on the scorecard’s values.

And college presidents DO want to move their schools up the rankings. Any rankings. Colleges and universities these days are locked in a death-struggle for students and tuition dollars. If they can’t attract ever-increasing numbers of applicants, they won’t survive.

President Obama wants schools to pay more attention to student finances. His recent scorecard compares schools based on their financial performance: How much do average graduates earn? How much debt to students accumulate?

Ken Ham is playing the same game. His recently updated Creation College guide offers families information about the ways colleges measure up to Ham’s definition of creationist orthodoxy. Students can see if a school teaches young-earth creationism. They can also see if the president has agreed, and if other key leaders in the Bible and Science Departments have signed on.

Clearly, some conservative evangelical colleges will be tempted to do whatever it takes to get Mr. Ham’s stamp of approval. Some, like Bryan College, have already tightened their statements of faith and pushed out controversial teachers. Others will consider making similar moves.

Don’t like it?  Then why not try putting together a college scorecard of your own?  You could rank colleges based on whatever criteria you choose.  What are the most Benedict-Option-friendly colleges?  What are the most progressive colleges?  What colleges are the best for teaching evolutionary science?  Etc.!

The Handwriting on the Wall for Christian Colleges

It doesn’t look good.

For small colleges of any sort, the future looks grim. A new report from Moody’s (the investor service, not the Bible institute) offers some scary predictions about the iffy future of small schools. For conservative evangelical colleges, however, this looming financial crisis also represents a uniquely religious crisis. Will small evangelical colleges be able to resist the growing pressure to become more radical in their orthodoxy?

Look out, Daniel!

Look out, Danny!

Inside Higher Education describes the sobering financial outlook. In the next few years, college closings will likely triple. Why? Fewer students means fewer tuition dollars, which means fewer scholarship dollars, which means fewer students. Rinse and repeat.

Among conservative evangelical schools, we’ve already seen the trend. Former evangelical schools such as Northland University, Tennessee Temple, and Clearwater Christian have all closed their doors. In some cases, the “Wal-Marts” of Christian colleges have emerged even stronger. Cedarville University, for example, has offered to accept all students from Clearwater Christian. As with non-evangelical schools, the big will likely get bigger and the small will get gone.

For small evangelical colleges, this presents a double pickle. In desperate need of more students, schools will likely become extra-timid about offending conservative parents and pundits. As I’ve argued before, young-earth impresarios such as Ken Ham already exert outsize influence on college curricula. If Ham publicly denounces a college—which he likes to do—you can bet young-earth creationist parents might listen.

We’ve seen it happen at Bryan College. Rumors of evolution-friendly professors caused administrators to crack down. Any whiff of evolutionary heterodoxy, and schools might scare away potential creationist students.

At other evangelical colleges, too, as we’ve already seen in schools such as Mid-America Nazarene or Northwest Nazarene, administrators desperate for tuition dollars will be tempted to insist on a more rigidly orthodox reputation.

Things aren’t looking good for small colleges in general. But conservative evangelical schools face this special burden. In order to attract the largest possible number of students in their niche, they might have to emphasize more firmly the things that make them stand out from public schools. In the case of conservative evangelical schools, that distinctive element has always been orthodoxy.

In the past, well-known schools such as Bryan College might have relied on their long history as staunchly conservative institutions. They might have assumed that conservative evangelical parents would trust their orthodoxy, based on their long-held reputation as a bastion of conservative evangelical education. These days, no-holds-barred competition for students will mean that every school must guard its image far more aggressively.