About a decade ago three university professors (Arthur W. Chickering, Jon C. Dalton, Liesa Stamm) wrote a book called Encouraging Authenticity and Spirituality in Higher Education, which addressed the growing movement to incorporate spirituality as an important aspect of the meaning and purpose of public higher education.  They argued that higher education tends to focus on the outer life of students and not the inner life, and thus students in public higher education become reflections of society rather than some spiritual source.

As higher education institutions grapple with the challenge of incorporating spirituality, it raises pertinent questions for educators. In fostering an environment that encourages authenticity and spirituality, educators might find themselves contemplating profound questions for psychic exploration. These queries could serve as catalysts for students to reflect on their inner selves, fostering a deeper connection with their spiritual sources amidst the academic journey. By intertwining these contemplative elements into the educational fabric, institutions can create spaces that not only shape knowledgeable individuals but also nurture a profound understanding of the spiritual dimensions inherent in each student’s personal growth.

The same thought turned up recently on the Opinion Pages of the New York Times (Oct. 6, 2015) under the title of “The Big University” by David Brooks.  After tracing the trend of religious colleges transforming into secular institutions, Brooks notes, “Universities are more professional and glittering than ever, but in some ways there is emptiness deep down.”

Both efforts ended up proposing that schools expose students to a wide (and confusing) array of moral teachings, transcendent experiences and religious institutions to overcome this shallowness.

Christian higher education addresses these issues directly in several ways:

• Integration of faith and learning. Rather than relegating the inner life to a separate category, Christian higher education reconciles the academic discipline with the inner faith.  Faith is not an afterthought, but at the core of the development of the mind.
• Christian worldview. The entire Christian higher education process takes place within the framework of the Christian worldview.  Contemporary culture adopts and jettisons worldviews with rapidity.  Christian higher education holds that becoming a fully satisfied person with an understanding of life’s purpose comes within the security of a well thought out and tested worldview.
• Holistic education. Public universities must treat spirituality carefully due to legal and cultural restraints.   These restraints result in fragmentation.  Certain moral and spiritual issues cannot be treated because they fall under the ban.  In Christian higher education, moral and spiritual issues remain in play.  Even though the Christian worldview receives precedence, all other perspectives can be discussed.   Education ends holistic not fragmented.
• Life not just a job. Christian higher education provides excellent preparation for vocation, but its ultimate aim is a fully satisfied life.   Christian higher education does not end with a degree or certification but blossoms into service to the community, enriched family life and a sense of personal significance.

I applaud those who admit to the existence of the spiritual life in the midst of a huge wave of secularism.   A university dedicated to authentic Christianity may be more relevant today than ever before.  Spirituality does have a place on campus.  We in Christian higher education intend to keep it there.