Rather than acquiescing to this locked-in, cause-inevitably-leading-to-effect manner of thinking about the future, Marcel says that hope has the power to open up the future in new ways. Yet, let us keep the conversation alive. It may be warmly recommended to any readers who are concerned with the relationship between their commitment to scholarship and their commitment to Christianity. This book informs, challenges and inspires its readers as it weakens the facile distinctions between religious and secular thought. What is true about discussions in law-school classrooms is also true about discussions in many humanities classrooms.
Consequently, some church-related colleges and universities, at least during the admissions process, seek to assure potential students and their parents that nothing students learn at their school will push them to question or reconsider anything about their faith. If the inadequacies of existing beliefs and commitments are exposed and nothing emerges to fill the void, then the end result can be cynicism or even despair. The goal is both to map the complex terrain of Christian scholarship as it actually exists and to help foster better connections between Christian scholars of differing persuasions and between Christians and the academy as a whole. This book enters a lively discussion about religious faith and higher education in America that has been going on for a decade or more. Critical unsettling is not, however, the only way that study in the humanities can encourage individuals to reexamine their current faith orientations and open paths toward greater maturity. In contrast, Christianity has historically valued the humanities not for their instrumental benefits, but because the kind of thinking that the humanities inspires is necessary for the maturation of faith. The American University in a Postsecular Age.
For Marcel, hope is different. Many of these dimensions of being human are good and ought to be celebrated, but other dimensions of life are painful, oppressive, and evil. Using the categories of historic religion, public religion, and personal religion, No Longer Invisible offers a new framework for understanding this emerging religious terrain, a framework that can help colleges and universities-and the students who attend them-interact with religion more effectively. Marcel says that the main work of hope is to change the present so that the future has the possibility of being different. During this time many scholars have joined the debate about how best to understand the role of faith in the academy at large and in the special arena of church-related Christian higher education. Global Gospel: An Introduction to Christianity on Five Continents.
The Jacobsens eloquently and persuasively shatter the wall that has too often precluded the serious examination of how intimately religion and higher education interact. Downing -- Living the Questions of Learning and Faith -- Essay Two: Is There a Christian History of Science? New York: Harper and Brothers, 1962. It is not clear that this is a long-term winning strategy for keeping the humanities alive either at American colleges and universities or in American culture at large. Christians similarly affirm that everything we know about ourselves and others we can know only in part. Re-Forming the Center: American Protestantism 1900 to the Present. Christian Virtues and the Humanities Big questions of human meaning and purpose have gone missing not only from many humanities classrooms, but also from much of the scholarly work in the humanities. Scholars of faith who embrace the humanities with honesty, humility, and hope are accordingly doing two things at once: They are deepening their own faith and the faith of the students they teach , and coincidentally they just might be saving the humanities for generations to come.
Regrettably we cannot fulfill eBook-orders from other countries. All of this may be true, but in some sense these arguments sell the horse to repair the barn—and if the horse is gone, who needs a barn? During this time many scholars have joined the debate about how best to understand the role of faith in the academy at large and in the special arena of church-related Christian higher education. In the sciences, the chief virtue perhaps is accuracy, the ability and willingness to measure the world in a manner that is as precise and replicable as possible. This, of course, means that true hope exceeds the reach of any single life. He has also been a visiting scholar at. In 2006, he co-authored with Rodney Sawatsky a short introduction to theology entitled Gracious Christianity that emphasizes the role of love and gratitude in Christian life and thought.
Healthy communities depend on the humanities to provide a forum for the exchange of ideas and viewpoints about historical and contemporary topics, opportunities to deepen understanding of our shared heritage, and encouragement for innovation in civic life. It takes years of working with paint, stone, wood, or fabric to become an accomplished artist, and it takes years of practice to master any musical instrument. People are attracted to the myth that one can always, with enough hard work, pull oneself up by the bootstraps. Winner of a 2013 American Educational Studies Association Critics' Choice Award Drawing on conversations with hundreds of professors, co-curricular educators, administrators, and students from institutions spanning the entire spectrum of American colleges and universities, the Jacobsens illustrate how religion is constructively intertwined with the work of higher education in the twenty-first century. This same kind of patience is also a prerequisite for maturity of faith, for learning how to live faithfully in the gap between the expansiveness of spiritual ideals and the often limited results that our efforts produce. Their work has also been featured in the popular press, including and. The book itself is organized as a conversation.
Think perhaps of the words and lives of Martin Luther King, Jr. The humanities remain essential because they remind us over and over again of that human reality. The humanities are called to study both with equal honesty. For many families, forking over tuition dollars to pay for classes about poetry, philosophy, literature, history, and the arts—disciplines that might seem like nice avocational pursuits for some people later in life, perhaps as hobbies in retirement, but which may not appear to provide young adults with the skills and knowledge that will lead to a lucrative professional trajectory—can seem like an expensive and unnecessary diversion from the core goal of preparing a student for profitable employment. Furthermore, exposure to the humanities may save people from becoming isolated misfits in the workplace. Optimism, he says, is the belief that things almost always turn out better than we expect.
The humanities study human existence in all of its breadth and depth. The goal is both to map the complex terrain of Christian scholarship as it actually exists and to help foster better connections between Christian scholars of differing persuasions and between Christians and the academy as a whole. The notion of faith-informed scholarship has, of course, figured prominently in this conversation. When Christians lose touch with honesty, humility, and hope, history has shown that Christianity can easily become inauthentic, oppressive, and even evil. They have raised questions, gained clarity on some issues, and provided dialogue from a part of the Christian community that has not spoken so clearly on the subject before. The notion of faith-informed scholarship has, of course, figured prominently in this conversation. Eliot concludes that the only life that makes sense is one of unending exploration.
Understood this way, faith is never either fully present or fully absent. No Longer Invisible documents how, after decades when religion was marginalized, colleges and universities are re-engaging matters of faith-an educational development that is both positive and necessary. Outside the bounds of higher education, a number of states have established humanities initiatives for their residents. The humanities do not tell people who they ought to be. At Princeton, the humanities are presented as generally synonymous with study of the Western intellectual tradition. But, argue Douglas and Rhonda Jacobsen, the idea of Christian scholarship itself has been remarkably under-discussed. And yet, the motivation for remembering, recovering, and examining these horrible experiences of life is itself positive.
For Marcel, this reliance on facts puts optimism in the same category as despair. The History of Religion in American Higher Education 3. This is certainly not the desired outcome of critical unsettling, since the educational goal is for students to develop deeper and more robust ways of making meaning in their lives. They have enlarged the conversation. A recent article in The Chronicle Review about Michelle Alexander, author of the highly acclaimed book The New Jim Crow: Mass Incarceration in an Age of Colorblindness, illustrates the point.