Abstract
Christian Higher Education: Faith, Teaching and Learning in the Evangelical Tradition is a recently published text about the identity and role of evangelical Christian institutions of higher education. The book consists of three main sections that could be broadly described as the theological foundations of Christian higher education, the integration of faith and learning in the evangelical tradition, and applications and implications of Christian higher education for the rest of the world. The editors and chapter authors make clear how the various sections help identify and define the “distinctive work of Christian higher education” (p. 13). Overall, the breadth of the topics covered, of course, is directly related to its length (576 pages), and makes it more of a handbook than any other kind of text.
Its 27 contributors represent a number of different colleges and universities, with the majority (19) having some sort of link with Trinity International University and Trinity Evangelical Divinity School. The chapters were all about the same length, and all included questions and sources at the end. Footnotes consisted primarily of technical notes and additional resources.
The intended readership of the book includes “administrators, board members, donors, church leaders, faculty, staff, students, and parents” (p. 13). The book was readable, but I wonder if it was because I have over 20 years’ experience in Christian higher education, as both an administrator and faculty member. Sometimes the language slipped into ‘religi’-speak, and I was left wondering what I had just read. Other times it lapsed into Fundamentalist rhetoric, specifically in comments related to homosexuality and abortion. Overall, however, the book was worth the read because of its ideas, perspectives, and practical relevance. As a result of reading it, I was able to more clearly articulate my vision for Christian higher education, and my related role in the classroom.
Common themes throughout include the Imago Dei, and Creation, Fall, and Redemption, emphasizing the theological importance of Genesis 1–3 to various authors. Many of the chapters also included a historical recounting of the topic of that chapter, which was very helpful in gaining a broad understanding of that topic. Other themes included the centrality of Christ in Christian higher education, and secularism and secularization.
Two chapters which I think illustrate, at least partially, how I was drawn to the book were chapter 8, “Faith and Teaching” by Donald C Guthrie, and chapter 15, “Teaching and Learning in Philosophy” by Chris Firestone. Guthrie, on page 152, presented an exercise for teachers I felt compelled to complete; and Firestone succinctly (and correctly, I think) summarized the influence notable Christian thinkers have recently had in the field of Philosophy.
The chapter that sparked the most thought was chapter 9, “Faith and Learning,” by Laurie R Matthias. She addressed the integration of faith and learning, which is perhaps the crux of the work of Christian higher education. I found the chapter to be relevant because of current conversations at my university on the topic of faith and learning. Such conversations have enabled me to make three broad, final observations.
First, the book had little to say regarding the relationship between a college degree and employment, a current marketing strategy popular among universities, both Christian and non-Christian. I would have liked to have seen an apologetic for the value of a liberal arts education as it relates to employment, as I see such an education as foundational to practically all career fields.
Second, it dealt primarily, if not exclusively, with the content of a Christian education. It did not, however, consider the context of a Christian education (most likely because such consideration is outside its scope). That is to say, it does not address the university structure of grades, credits, degrees, and regional accreditation, all of which are the currency of contemporary academia. What would an evangelical, Christian, liberal arts education look like outside the parameters of a stereotypical post-secondary structure?
Lastly, it only marginally addresses two connected movements within higher education: the increasing number of “post-traditional” adult students among enrollments; and the increased role of online education. This is perhaps its greatest shortcoming, as a challenge facing Christian institutions of higher education that focus on the liberal arts is developing ways of maintaining their distinctive (Christ-centered education) while serving a student population they may not have encountered before in an environment they may not be familiar with.
Overall, the book is insightful, thought-provoking, and helpful in the conversation of what Christian higher education in the evangelical tradition ought to look like. It is also a reminder that the conversation is not yet finished.