A Study Of Church-Sponsored Programs Adjacent To Selected Colleges And Universities

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Content A Study of Church-Sponsored Programs Adjacent to Selected Colleges and Universities by Edward George Thom pson A Dissertation Presented to the Faculty of the Graduate School University of Southern California In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy (Education) September 1972 INFORMATION TO USERS This dissertation was produced from a microfilm copy of the original document. While the most advanced technological means to photograph and reproduce this document have been used, the quality is heavily dependent upon the quality of the original submitted. The following explanation of techniques is provided to help you understand markings or patterns which may appear on this reproduction. 1. The sign or "target" for pages apparently lacking from the document photographed is "Missing Page(s)". If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This may have necessitated cutting thru an image and duplicating adjacent pages to insure you complete continuity. 2. When an image on the film is obliterated with a large round black mark, it is an indication that the photographer suspected that the copy may have moved during exposure and thus cause a blurred image. You will find a good image of the page in the adjacent frame. 3. When a map, drawing or chart, etc., was part of the material being photographed the photographer followed a definite method in "sectioning" the material. It is customary to begin photoing at the upper left hand corner of a large sheet and to continue photoing from left to right in equal sections with a small overlap. If necessary, sectioning is continued again — beginning below the first row and continuing on until complete. 4. The majority of users indicate that the textual content is of greatest value, however, a somewhat higher quality reproduction could be made from "photographs" if essential to the understanding of the dissertation. Silver prints of "photographs" may be ordered at additional charge by writing the Order Department, giving the catalog number, title, author and specific pages you wish reproduced. University Microfilms 300 North Zeab Road Ann Arbor, Michigan 48106 A Xerox Education Company 7 3 -7 2 7 0 THOMPSON, Edward George, 1936- A STUDY OF CHURCH-SPONSORED PROGRAMS ADJACENT TO SELECTED COLLEGES AND UNIVERSITIES. University of Southern California, Ph.D., 1972 Education, religion University Microfilms. A X E R O X Company, Ann Arbor, Michigan © 1972 EDWARD GEORGE THOMPSON ALL RIGHTS RESERVED DISSERTATION HAS BEEN MICROFILMED EXACTLY AS RECEIVED. UNIVERSITY OF SO UTHERN CALIFORNIA TH E G RADUATE SCHOOL. U N IV E R S ITY PARK LOS ANGELES. C A LIF O R N IA 9 0 0 0 7 This dissertation, written by ................... . ^ ^ . G eo bg eI hompson.................... under the direction of h.I j S Dissertation Com mittee, and approved by a ll its members, has been presented to and accepted by The Gradu ate School, in partial fulfillm ent of require ments of the degree of D O C T O R O F P H IL O S O P H Y ^ Dtam .27 , J972 DISSERTATION CO; EE * PLEASE NOTE: Some pages may have indistinct p rin t. Filmed as received. University Microfilms, A Xerox Education Company A C K N O W L E D G M E N T S This study represents m uch effo rt and personal sacrifice by m any people contributing to the fin al product. A sincere measure of appre ciation and esteem must go to Dr. Earl V. P ullias, Chairman of the Advisory Committee for his insight, guidance, direction and support from the inception to the completion of this dissertation. Other m e m bers of the Dissertation Committee w ho offered constructive comment and help were: Dr. Clive L. Grafton and Dr. Stephen Abrahamson. This study could not have been completed without the cooperation of a ll the cam pus ministers, the teachers and the administrators, w ho took time out of their busy schedules to help the w riter complete the research and the writing. Their professionalism and desire to assist in the re search and presentation of a quality work is sincerely appreciated. The writer wishes to express his gratitude to the " lit t le ones" of his family for their understanding and patience while their father was away from them during his doctoral studies. Especially is the w riter grateful to his w ife, Jan, for the m any hours she expended 1n reading and typing the manuscript and for her encouragement, patience, understanding and love while this work was in process. The typing of the fin al copies was done by: Mrs. Jeanette N eville, Mrs. Jan Thom pson and Miss Kay Noyce. Their work and helpful suggestions added significantly to the quality of the fin al product. Appreciation is also extended to N. Earl Deschamps for his suggestions on the organization and the content of the study. i i TABLE O F C O N T E N T S Page A C K N O W L E D G M E N T S .............................................................................................. i1 LIST O F TABLES.............................................................................................. v1 Chapter I . TH E PROBLEM.................................................................................. 1 Introduction Statement of the Problem Purpose of the Study Importance of the Problem General Procedure Delimitations Limitations Definitions of Terms Used Organization of the Remaining Chapters I I . REVIEW O F TH E LITERATURE....................................................... 15 Voluntary Religious Associations The Creation of a Ministry to Higher Education The Mandate of the C am pus Ministry The Changing Philosophy Underlying the Mandate Ambiguity and Turnover in the C am pus Ministry Religious Centers Types of Religious Centers Functions of the Religious Centers Sum m ary Statement I I I . M E T H O D S E M P LO Y E D IN TH E STUDY............................................... 28 Review of the Literature Review of the Denominational Materials Available for Cam pus Ministers Interview Guide i i 1 Chapter IV. V. VI. V II. Page Selection of the Colleges for the Study Selection of Churches Sponsoring C am pus Ministries Administration of the Instrument Summarizing the Information FINDINGS: NATIO NAL A N D L O C A L OBJECTIVES ........................ 37 American Baptist Christian Science The Church of Jesus Christ of Latter-day Saints Episcopal Jewish Lutheran R om an Catholic United C am pus Christian Ministry United Methodist FINDINGS: DESCRIPTION O F C A M P U S P R O G R A M S ........................ 61 C onm on Features Analysis by Denomination American Baptist Christian Science The Church of Jesus Christ of Latter-day Saints Episcopal Jewish Lutheran R om an Catholic United C am pus Christian Ministry United Methodist DISCUSSION A N D IMPLICATIONS ................................................... 93 Objectives — National and Local Modes of Ministry Comparative Effectiveness The Unorthodoxy of C am p us Ministers The Marginal M en Role Conflict of Cam pus Ministry The College Student Religious Centers S U M M A R Y , C O N C LU SIO N S A N D R E C O M M E N D A T IO N S ........................... 113 Sum m ary Conclusions Recommendations iv Page BIBLIOGRAPHY .................................................................................................. 129 APPENDIX A. F O R M LETTER TO NATIO NAL C H U R C H OFFICES ................... 135 APPENDIX B. F O R M LETTER TO REG IO N AL C H U R C H OFFICES ................... 137 APPENDIX C. F O R M LETTER TO D E A N O F STU D E N TS A N D C A M P U S RELIGIOUS C O N F E R E N C E S ................................................... 139 APPENDIX D. F O R M LETTER TO C A M P U S MINISTERS ................................... 141 APPENDIX E. INTERVIEW GUIDE .................................................................. 143 APPENDIX F. C A M P U S MINISTERS INTERVIEW ED ...................................... 149 APPENDIX G. F O R M LETTER O F APPRECIATION T O C A M P U S MINISTERS INTERVIEW ED ................................................... 153 APPENDIX H. TYPE O F FACILITIES AVAILABLE O N THE C A M P U S E S F O R TH E C A M P U S MINISTRY............................................... 155 APPENDIX I . P E R C E N T A G E S O F DENOM INATIO NAL U N D E R G R A D U A T E STU D E N TS INVOLVED IN C A M P U S MINISTRY .................... 157 APPENDIX J. A V E R A G E P E R C E N T O F TIME SP E N T P E R W E E K IN P E R S O N A L CO U N SELIN G ....................................................... 159 v LIST O F TABLES Table Page 1. Churches Sponsoring C am pus Ministries in Southern California ....................................................................... 44 2. Interviews Conducted With C am pus Ministers ........................... 58 3. A ctivities Sponsored by the Various Church Groups ................ 73 4. F acilities Available for C am pus Ministry ............................... 78 5. Sources of Financial Support on Percentage Basis ................. 85 6. Involvement of Religious Organizations 1n C am pus Issues ................................................................................... 92 7. Modes of Cam pus Ministry .............................................................. 96 8. Percentage of Denominational Undergraduate Students Involvement in the C am pus Ministry by Denomination . . . 100 9. Average Estimated Percentage of Time Spent in Personal Counseling by C am pus Ministers ............................................... 108 v i C H A P T E R I TH E P R O B L E M Introduction In recent years the university has become, through its research a c tiv itie s , a growing source of economic and po litical power. Higher education can rightly be proud of its contribution to material produc tiv ity and national power (38:41). However, the country's colleges and universities cannot serve the end or build a great society by allowing themselves to be confused with the "research and development" depart ment of modern industry. Higher education has other and more demanding values to serve, and the preservation of the p lu ralist variety of our heritage is an essential end as well as a means in this process (18:23). O ne of the main concerns of higher education is that students or graduates of a specialized, vocationalized, fragmented curriculum plan, are not only ignorant about matters peripheral to their Immediate discipline; they are Ignorant about the meaning of education its e lf (19:37). Even more recently, the college cam pus has becom e the primary locus of the "counter-culture" of the young who are one of the major forces for shaping our cultural future. Thus the cam pus ministry has emerged as one of the most Important contemporary forms of mission for various churches. The cam pus ministers play an Important role in help ing students solve their identity problems as they enter the college 2 community. Cam pus ministers are in a position to bring important aca demic resources to bear on shaping the churches' strategies for the future (5:12). They also can bring important spiritual and moral re sources to bear on solving the identity crisis of the university. They are linch-pins of Church-University relationships (21:4). The fir s t university chaplain was appointed in the eighteenth century and m any schools demonstrated their religious ties through such practices as the appointment of clergymen as presidents and the holding of dally convocations (51,11:534). But the cam pus ministry as a dis tinctive occupation is chiefly a phenomenon of this century. Several colleges had chaplains before 1900; Student Christian Associations were fa irly com m on; and there existed isolated instances of denominational efforts to create student worship centers. I t w as at the turn of the century that churches fu lly recognized that (1) with expanding curricu la , religion was no longer a part of every student's training, (2) with expanding faculties, ordained teachers were no longer com m on, and (3) with expanding college enrollments, especially in land-grant schools, a significant number of parishioners were students living away from the hom e church. N ew m odes of ministering to colleges were therefore need ed, and so began the cam pus ministry (21:37). The decade of 1900-1910 was one of local experimentation. For example, Presbyterians recommended in 1904 "the appointment of special Ministers w ho sh all. . . .care for Presbyterian students in state univer s itie s , very m uch a fter the pattern of army and navy chaplains" (51,1; 119). In the sam e year Congregationalists expressed the desire that in each state university there be a "wise, able, ta c tfu l, religious 3 teacher who shall be a true pastor to the hundreds of young people be longing to our ow n field" (51,1:120). Baptists, Methodists, Lutherans, and Episcopalians also recognized the potentialities of this specializ ed m inistry, and by the 1920s Southern Baptists, Southern Presbyterians and Latter-day Saints had also evolved patterns of university work (51,1:120-127). Though denominations differed in how they conducted their cam pus m inistries, the fact is that from ad-hoc arrangements, in 1900, most of the major Christian denominations had created in a h alf- century a pattern of activity involving adult leaders, student groups, buildings, intercollegiate associations, and even som e Interdenomina tional cooperatioi (4:79-83). Statement of the Problem The churches, through the cam pus ministers and cam pus church- sponsored programs, are particularly faced with the challenge of effectively communicating with the college student. Most college-bound young people probably care l i t t l e about what the university has been, or has been pictured to be, even though such considerations have often influenced their education since they entered grade-school. Colleges and universities need to concern themselves with con science as well as competence. John Gardner stated this concern when he said: Young people . . . do not learn ethical principles; they emulate ethical (or unethical) people. They do not analyze or lis t the attributes they wish to develop; they Identify with people w ho seem to them to have these attributes. That is why young people need models, both in their Imaginative lif e and in their environment, models of what m an at his best can be (17:124). 4 Although there 1s a growing number of morally concerned and In tellectually committed students on the campuses, the primary test s t ill facing the churches is to find ways to awaken the majority w ho slumber complacently and w illingly. The churches' role is to help the colleges and universities prepare the students for life its e lf of which religion is a v ita l part. The churches must help the student realize the goal of the total educational system. John Gardner noted: "The ultimate goal of the educational system is to sh ift to the individual the burden of pursuing his ow n education." (17:12) M ar\y students of the higher learning have taken for granted the moral and religious teachings of their parents and church. However, upon entering college the young adult finds m any ideas, theories and facts presented in the classroom which seemingly are in conflict with his prior training. Often the professors have philosophies that are contrary to the students' religious teachings. Such concepts often confuse and frustrate the student. There are several options available, however. The bewildered student m ay study further his ow n religious teachings and try to find a co m m o n ground; he m ay mentally and emotion a lly "shelve" his religious teachings while in college; he m ay becom e so involved in the social and fraternal activities of the cam pus that the church has li t t le or no effect upon him; or he m ay becom e so com pletely disenchanted with organized religion that he loses his fa ith in the teachings, purposes and mission of the church. The role of the cam pus minister becomes even more Important as he is faced with the challenge of finding, contacting and opening up channels of cornnunication with the college student. The cam pus minister 5 attempts to help the student understand the teachings, purposes and mission of the church and the part the church should play in the stu dent's educational endeavor. The church, through the cam pus minister and the church-sponsored organization, seeks ways to help the student understand the role the church and religion should play in his life while he is in college and in the future. Purpose of the Study The purpose of this study was divided into four main areas. The fir s t was to determine the national and local objectives of the exist ing church-sponsored undergraduate religious programs of the major de nominations on selected southern California college campuses. Second, to determine the extent to which the national and local objectives were being implemented on the selected college campuses. Third, to compare the objectives and the methods of implementation of the programs of the major denominations studied. And fourth, to determine the comparative effectiveness of the cam pus ministries as judged by certain c rite ria . To accomplish the purpose of this study, answers were sought to the following questions: 1. What are the basic national objectives of church-sponsored cam pus programs of each of the major denominations? 2. What are the basic objectives of each local cam pus minister and what style of ministry is being employed? 3. H o w is the cam pus minister attempting to implement the national and local objectives? a. To w h o m does the minister direct his ministry? 6 b. What proportion of e ffo rt is made towards the student, the faculty, the administration, and the non-college community? 4. What types of cam pus issues and programs are used to co m m u nicate with and involve the college students? 5. What percentage of the denominational students on cam pus are involved in the ministry of the cam pus minister? 6. What type of fa c ilitie s are being used to help Implement the objectives? 7. H o w is the local cam pus ministry financed? Importance of the Problem The rising generation could well be labeled the "fu ll-th ro ttle " generation. This implies action, and they are active; they work hard and play hard. I t would be desirable, perhaps, i f this generation Hked to reflect and contemplate, but for a sizable number this seem s to come, i f at a ll, only after having done something which causes them concern or trouble. In an a rtic le entitled "American Idealism, 1965" 1n the Saturday Review, Taylor wrote: Through the mass media, the youth of the country, white and black, saw at that time the members of their generation beaten, ja ile d , molested, bombed, shot a t, set upon by dogs, jabbed by cattle prods, threatened by bullies, and denied the simple rights and forms of justice that Americans have com e to take for granted. The quickening of conscience from that experience has set in motion a stream of ideas and acts am ong the young which almost no one foresaw (49:39). For m any restless students today a college environment deals too exclusively with abstractions and theories and too li t t le with morality and action and the direct confrontation of m an with his society and his environment. They know that in large-scale activities m any people are spectators rather than participants; that participation 1s limited to those with special talents and that others are not allowed the sam e Involvement. The university has fin a lly succeeded 1n producing the kind of student 1t has sought to produce for at least a generation. A nd now that the university has him on its hands, 1t does not know what to do with him. The type of student referred to 1s not the radical m ilitan t, but the student, s t ill in a distinct minority, who is increasing in quantity and quality with each passing semester. He m ay comprise a very small percent of the student body on som e campuses now, but within a few years, his kind m ay well have Increased to a vocal majority. He is the concerned student, w illing to becom e involved in humanitarian causes, projects and programs. H e is m oved by hum an poverty and suffer ing, needless slaughter, and by certain hum an values which he sees dis appearing or fa llin g into jeopardy or disrepute. He is disturbed by the increasing displacement of d istinctively hum an qualities by pre dominantly material goals (9:93). These "concerned students" are w illing not only to become In volved, but to take the ris k , to pay the price to reduce Illite ra c y , eliminate poverty, and alleviate hum an suffering and Inequity. The cam pus ministry needs help to produce this kind of Infectious student and further help him to Infect his colleagues with hum an concern and creative involvement. The cam pus ministers are a privileged group with a tremendous responsibility. They are 1n contact with the future society when m any of Its basic attitudes are being formed; a time when educators are educated, politicians are trained, po litical scientists learn their trade, government personnel and international experts acquire their skills and attitudes, where solid thinkers acquire patterns of thought to shape the future. The cam pus ministers are in contact with the young when they are developing minds and characters which w ill shape this society now and in the future. The cam pus minister's task, in varying degrees, m ay well be to complement the university (especially the public university) with the hum an and personal dimensions inherent in the Christian fa ith . I t can seek appropriate ways of introducing a spiritual and moral dimension into the student body and the university in structural relationships and processes. Its ministry is unique 1n the sense that i t can be a full-orbed one, to the whole person and not just to his in te lle c t. The varied church-sponsored organizations on the campuses seem to be appealing to a small minority of students. The various programs seem too diversified and without unity. This seem s to cause m any stu dents to be even less interested in organized religion, the cam pus church group, or the cam pus ministry. General Procedure The research reported in this study was the result of personal interviews with each of the cam pus ministers on ten four-year colleges and universities in southern California. In a few instances personal interviews were Impossible. In these cases the questionnaire, used as a guide for the personal interview, was mailed to the cam pus minister. The available printed material from the national and regional offices w as obtained as well as any printed material from the local cam pus min istry. These materials provided m uch insight into the philosophy governing each cam pus program. This study w as conducted during the spring and sum m er of 1971. The reason this time w as selected was that various denominations were changing cam pus ministers before the next school year and thus the con tinuity of the ministry might possibly be disrupted. The interviews provided information that was compared with the national objectives 1n order to determine trends, strengths and weaknesses. This study included ten four-year institutions and am ong the nine denominations which are most active in sponsoring cam pus programs. The selection of the schools w as on the basis that the four-year schools had better established church-sponsored programs than other institutions and their students would be available longer to be involved in the cam pus program. Four state universities, four state colleges, and two private schools were used in this research. N o attempt was made to de scribe the cam pus programs of church-related schools. Delimitations This study was delimited to a representative num ber of in stitu tions of higher learning in southern California. The four "state col leges" have been designated "state universities" since the study was made, however, the nam es that were applicable w hen the research was completed were used. The schools studied were: University of California at Los Angeles University of California at Riverside University of California at San Diego University of California at Santa Barbara 10 California State College at Fullerton California State College at Long Beach California State College at Los Angeles San Fernando Valley State College University of Southern California Claremont Colleges The most active churches which sponsor cam pus programs in south ern California were the ones selected for this study. They are as follows: American Baptist Christian Science The Church of Jesus Christ of Latter-day Saints Episcopal Jewish Lutheran R om an Catholic United Cam pus Christian Ministry United Methodist The United C am pus Christian Ministry is a jo in t effo rt on the part of fiv e churches in this region. They are the Christian Churches (Disciples of C hrist), Church of the Brethren, Moravian Church in America, United Church of Christ, and the United Presbyterian Church in the U.S.A. Limitations 1. Only the cam pus ministers were interviewed. Neither the students nor the college administration were included. 2. In the case of four cam pus ministers the personal interview w as impossible, therefore, the questionnaire (interview guide) w as used. 3. The mailed questionnaire imposed som e limitations on this study, but the effects were minor since this method was used with less than 5 per cent of the ministers interviewed. 4. Uppermost in the mind of the researcher was objectivity. 1 1 However, i t should be noted that the researcher w as the Director of the Church of Jesus Christ of Latter-day Saints' cam pus program on one of the campuses in this study. Definition of Terms Used C am pus Minister The professional college religious worker responsible for the direction of the student religious program on the campus. Not a ll of these cam pus ministers are "ordained ministers", but each is o ffic ia lly recognized by his church and the cam pus administration. These cam pus ministers are know n by various title s , i.e . chaplain, pastor, religious director, etc. Throughout this study they are referred to as cam pus ministers. Church Any denomination which sponsors religious programs on the col lege campuses. Church-Sponsored Group A church-sponsored group is any religious organization that is supported both financially and ecclesiastically by any organized church. This group is also recognized as an o ffic ia l student organization by the college administration. Modes of Ministry There are four main historical methods the cam pus ministers have used 1n ministering to the students. 1. Pastoral. The pastoral role is primarily individual-orient ed, particularly in time of stress. A deep concern for personal need 12 and want 1s evidenced Including s p iritu a l, social, and physical. 2. Priestly. The priestly role 1s characterized by preaching, teaching, and the Interpretation of belief and doctrine. 3. Prophetic. The prophetic role emphasizes the powers of ra tio n ality to effect adjustment of organizations, norms, and persons to a changing environment. 4. Governance. The governance role emphasizes the u tilizatio n of components and factors for the achievement of particular goals. University Chaplain A school position, an employee of the college or university. A person charged with the responsibility of the spiritual welfare of the student body. University Religious Conference The University Religious Conference (URC) or the College Religious Conference (CRC) is the organization of cam pus ministers on each cam pus for the correlating of the work of the various religious agencies on campus. Young Men's Christian Association Com posed of young m en in an association attempting to achieve high standards of Christian character through group activity and c i t i zenship training. Clubs, classes, and teams are the principal types of program. The program includes services to benefit the individual in the physical, educational, social and religious areas. Young Women's Christian Association Membership includes w om en of different races, nationalities, and economic and social backgrounds. All are bound by the corporate 13 Christian purpose, which is concerned not only with the Christian way of lif e for the individual but also with realizing Christian ideals of social living. Organization of the Remaining Chapters In this fir s t chapter the problem to be investigated has been presented. The relationship of the purpose of the proposed study to the problem has been set forth. The lim itations necessary to this study have been established, and the terms used have been defined. Chapter I I contains a review of the literatu re pertinent to this study. The role of the cam pus minister w as also discussed as i t pertains to the total church-sponsored program. Chapter I I I contains a presentation of the procedures followed in selecting the campuses to be visited, the church-sponsored programs to be researched, and the items to be placed on the interview guide. Chapter IV is a presentation of the national and local objec tives of each of the denomination-sponsored cam pus programs. Chapter V is a description of the existing church-sponsored undergraduate religious programs of the major denominations on select ed southern California campuses. Chapter VI presents the findings regarding the cam pus ministry's implementation of the national objectives and the comparative effec tiveness of the cam pus programs as judged by certain c rite ria . Chapter V II 1s the sum m ary of the findings and h ow they relate to the purpose of this study. There is a presentation of generaliza tions which can be drawn from the research completed. Included are 14 som e practical recommendations fo r possible Improvement of church- sponsored programs on the college campuses. There are noted som e areas for further studies as churches analyze their cam pus programs. The bibliography and the appendixes complete the dissertation. C H A P T E R I I R EVIEW O F TH E LITERATURE This chapter reviews the literature pertinent to the larger area of church-sponsored organizations on the college and university cam puses. Inasmuch as the present church-sponsored organizations in southern California are an outgrowth of the churches' concern for the college student when he is away from the "home church", a review of the whole cam pus ministry movement in the United States is in order. Voluntary Religious Associations The cam pus ministry as a special religious a c tiv ity had its origin in voluntary associations established by students (51,1:5). They sought ways of expressing religious interests and convictions other than in the regular services of worship and pastoral care pro vided by clergy and faculty as they influenced the daily life of the college. I t 1s important to understand the environment within which these f ir s t associations were formed. Their environment provides a clue to the lay-oriented, nonofficial, pastoral activ ity which has characterized m uch of the cam pus ministry ever since. V irtually a ll colleges founded prior to the C ivil W ar were under church auspices. Of 182 permanent colleges in the antebellum period, 175 were under religious control (50:55,90). In these liberal arts colleges, the faculty were primarily concerned "to transmit the learn- 15 16 ing of the past" in order to develop persons of strong character, "called" to "serve G o d and one's fellow man". The educated m an in this trad itio n, even while carrying out the skills of a particular profes sion, w as expected to be the bearer and c ritic of his culture. The cam pus climate of opinion, the curriculum, and the leader ship of faculty and president a ll were thought to minister to the needs of the student. Therefore, a professional with specific responsibili ties for the religion of the student w as seldom designated. This ministry of the total college is indicated by Samuel E lio t Morison when he writes of Harvard: An important, and as many w ill think, an essential, ingredient of this early liberal education was the religious s p irit of Harvard. Our founders brought over this medieval Christian tradition undiluted. The Harvard student's day began and ended with public prayer: daily he heard a chapter of scripture ex pounded by the President; Saturday was given up to catechizing and other preparations for the Sabbath, which was wholly de voted to worship, meditation—and surreptitious mischief. Harvard students were reminded in their college laws, and by their preceptors, that the object of their lite ra ry and sci e n tific studies was the greater glory of God; and that the ac quisition of knowledge for its own sake, without "laying Christ in the bottom, as the only foundation", was fu tile and sinful (34:24-25). Yet interest in orthodox doctrine and ritu a l did not exclude concern for advancement of learning (39:124-136). The establishment of religious societies by students—forerun ners of the Young Men's and Young W om en's Christian Association (YMCA, YWCA), the university Christian movements, and covenant communities— began in these eighteenth-century colleges (44:1-17). Then, as now, these societies were organized primarily by laymen w ho wished to ex plore questions in greater personal depth than the regular curriculum 17 permitted. These students sought to discover what their religious con victions required of their careers and what changes 1n the church and the college might more adequately accomplish their proper purposes in the world. The Society of Brethren, begun in 1806, was, for example, dedicated to awakening the church and students to missionary responsi b ilitie s outside the nation (51,11:52). The period of 1820 and 1860 was one of increasing rebellion by students against faculty and clergy. Both groups were many times seen as enforcers of rote learning in a fixed curriculum and "snoopers" Into personal lives in order to detect infringements of moral codes. But this w as not the dominant picture (33:34-38). The teaching and pastoral concerns of such Influential administrators and teachers as Stephen 01 in at Wesleyan University and other faculty and clergy w ho taught courses in Christian and public ethics during this period were of con siderable influence am ong students. Their ideas were sometimes out of touch with a world beginning to emerge from the influence of the In dustrial Revolution and natural sciences, but they were trying to ask the basic questions about man's nature and destiny as posed in the new student societies and associations (46:146-167). This is not a great s h ift in tone from the charges the volun tary associations brought against the churches and colleges in that time to the protests of cam pus ministers today such as Walt Herbert and the "student le ft" a t Berkeley. From their beginnings these voluntary associations have been barometers of a younger generation's conception of the indifference of established institutional leadership to the uniqueness, diversity, fervency, and authenticity of personal hopes and 18 aspirations (44:54-59). Growing out of the earlier voluntary student groups, the Chris tian Associations provided the most influential form of cam pus ministry between the C ivil W ar and World W ar I . The fir s t were formed in the 1850's. Six hundred twenty-eight chapters embracing 32,000 students were established in colleges, universities, preparatory school, and professional institutions by the turn of the century (23:97-113). Both the Y M C A and Y W C A throughout their history have been sensitive to chang ing ethical religious interests of the la ity . Academic and theological rigor has been less important than student in itia tiv e in the formation of programs. The movement began as an "interdenominational" effo rt expressive of the mission of a num ber of evangelic Protestant churches. The purpose of the association w as ...t o unite the Christian college m en of the world, to win to Christ the students w ho are not his followers; to guard college m en against the m any temptations which assail them, not only in the body but also in the realm of the in telle c t; to deepen the spiritual life of the Christian men; to in crease their efficiency in Christian work; and to lead them, as they go from college, to place their lives where they w ill count most in advancing the Kingdom of Christ (44:624). The growing religious and social mobility of Americans was re flected in the Y's expansion of its "associate" membership to include students w ho did not share the Protestant assumptions of its constit uents. The social gospel movement, with its criticism of the in d if ference of American business and industry to hum an misery and poverty, and the n ew openness of biblical studies to historical and scientific insight, both found strong support in the student Y Associations. Since the 1920's the stance of the Y's, and in particular that of the 19 women's associations, has been that of providing a community of affec tionate support for people of diverse creeds, races, s k ills , and talents in a world-wide network of voluntary associations. (51,1:375- 382). The Creation of a Ministry to Higher Education The second historic structure developed in the cam pus ministry was that of the chaplaincy. Until recently this m ode regarded as basic the preaching and priestly offices of the church. Teaching, for the most part, was m ade an extension of its proclaiming, confessing, apolo getic stance. In this trad itio n , a clergyman or faculty m em ber w as de signated to direct the college chapel and to preside over occasions in the life of the in stitution when the whole conmunity gathered in schol arly convocation or worship. H e was to give symbolic expression to the normative religious convictions of the institution and presumably those of the wider culture. The polity of the office s t ill reflects this assumption (44:314-327). Som e Protestant denominations, principally the Lutherans and Episcopalians, have in their o ffic ia l sponsorship of college work sought to maintain this image of chaplaincy for college congregations of their ow n tradition. From Talcott Parsons to Charles Glock, the traditional chaplaincy has been the form of ministry most prominent in the sociological view of the church: guardian in sermon and rite of the organized and institutional power of religion in our society (50:243). The Mandate of the Cam pus Ministry Each denomination stated its mandate more or less clearly, and 20 each cam pus minister more or less recognized 1t. Thus, . . . the stated purpose of the United Presbyterian cam pus ministry is: to bear living witness to the gospel of Jesus Christ. . . so that there w ill result a fellow ship of faculty and students. . . thus demonstrating the c red ib ility of the Christian position. . . making clear the evangelical Christian world view (12:219). I t is the aim of the Christian ministry in higher education to nurture the Christian fellowship on the cam pus and to confront the academic community 1n the to ta lity of its lif e with the Christian faith and to lead its m em bers to a commitment to G od as revealed in Jesus Christ (47:187). Because of the Gospel, the cam pus Christian group is called upon to bear its missionary and prophetic witness to the Christian in the university, the Church, and the world. To this end. . . The Methodist Chruch establishes cam pus units to study, worship, and work, in order to fu l f i l l its mission of fostering a cam pus Christian community (24:19). These three statements re fle c t the formal aims of every Protes tant denomination with an organized cam pus ministry. Each identifies the clientele (the university community), the message to be imparted (the Gospel), and the desired outcome (the community's commitment, leading to Christian fellowship). The Changing Philosophy Underlying the Mandate The mandate 1s shared, but the philosophy governing how that mandate is best carried out d iffers. The variation is found within each denomination. S o m e regard the cam pus minister as a "Colonial Administrator", a missionary sent by denominations to care for the well-being and fa ith of their student m em bers (44:138), while others vigorously oppose this view. The mission is "within the academic rather than to the academic 2 1 community. . . I t must involve the whole campus. . . faculty and sta ff members as well as members of the student body" (22:14). The task is to "lead from the middle" (14:15). In other words, the cam pus minister according to this view, should be a "Fellow Citizen". I t is probably correct to say that most administrators in the "higher education" offices of the various denominations, many of w h o m are themselves experienced cam pus ministers, hold to the "Fellow Citizen" philosophy. O ne such administrator is quoted as having said: W e are less impressed by what a cam pus minister does visibly in the way of a c tivitie s than by what he does through the work of Christians on the cam pus and the work of the cam pus its e lf. Does he enable others to f u l f i l l their tasks? The cam pus ministry used to be called student work—the projection of the mother image, a maternal concern for young people in one's ow n denomination. I find now when I talk with other denominations they basically agree that it's time w e get beyond this denom inational parental concern. The real issue is no longer one of fa c ilitie s . The day was when students had no place to go for cokes, fireplaces, philosophies, and so forth. And denom inations supplied what the university now does in its ow n buildings. Well, we're at the place where we recognize that a lo t of the past doesn't work. W e used to have reports once a year—how many students came out for this or that. N o longer. S om e people say guys can get awful lazy that way. It 's true, they can. But w e run that risk. Our ministry is to confront the university with the challenge of Christianity (10:79). Another administrator says simply: O ne of the vital parts of cam pus minister's work, as w e see i t , is to challenge the student's fa ith . And to challenge the university's fa ith , too (15:17-35). The cam pus ministry has undergone certain changes during Its seven decades of existence. Though its mandate m ay be said to remain unchanged—i t is s t ill a specialized m inistry, located with a certain audience, for the purpose of transmitting a specific message—the phil osophy varies in just how this mandate is best carried out. From a 22 time when secular education had few clergymen devoting attention to 1t, now most colleges with sizeable enrollments have at least one cam pus m inister, and in som e cases there are more than a dozen. Ambiguity and Turnover in the C am pus Ministry A program of ping-pong tables and peanut-butter sandwiches coupled with Sunday-evening worship followed by fellowship hours, though s t ill very m uch in evidence, is no longer the dominant approach to cam pus work. At som e schools, the best visiting lecturer series or the most experimental theater can be found under the aegis of the cam pus ministry. At other schools, the programs of social action or of welfare service to surrounding neighborhoods are conducted out of the minister's office or the denominational organizations surrounding the campus. At s t ill other campuses, these organizations serve as open forums, allowing p o litical and theological speakers w ho might other wise be denied hearings (24:216-241). But, though m uch of what i t does is experimental, the cam pus ministry its e lf is no longer an experiment. The major denominations now have budgets, administrative apparatus, real estate, and confer ences devoted to their ministry to higher education. Many seminaries are adding specialized training for the cam pus ministry. And profes sional journals and newsletters oriented to the practice of the cam pus ministry are beginning to appear. In one sense, i t would be accurate to say that the occupation is "established" (21:11-13). With establishment has not com e "s ta b ility ", however. Despite its more than half-century of history and trad itio n , the cam pus ministry 23 seem s to be an occupation floundering 1n the uncertainties of Its In ception. Two Indications of this In stab ility stand out: fir s t, Its practitioners are highly ambiguous about the best ways to carry out their task; and second, there 1s a surprisingly high turnover of cam pus ministers (51,1:267-69). Religious Centers Few phrases are as multiple 1n meaning and diverse 1n descirp- tlon as "religious center". This term m ay be taken to m ean (1) a build ing in which religious work 1s housed and carried out, (2) a fellowship of students and faculty held together by a central religious concern, or (3) the ultimate loyalty, basic commitment, or framework of fa ith of a person's life that serves to shape and integrate 1t. The fir s t 1s a matter of geography; the second, of function; and the third, of philos ophy. Many religious centers have been started on or near the univer sity cam pus since the turn of the century, and very dramatically since World W ar I I . Figures are not available for the total building Invest ment of a ll groups, though the 1963 study of Parker Rossman, "Church Student Work Since 1938", lis ts som e Interesting figures. For example, 1n 1953 the Methodist centers were valued at $8,715,312, the Jewish at $4,500,000, and the Lutheran at $2,000,000. The Catholic centers were also costly; they were valued at Minnesota to be $600,000, at Colorado to be $500,000, and at Arkansas to be $300,000, to mention only a few. In 1960 the "religious centers" sponsored by the Catholics w as 515, the Jews 237, the Lutherans 392, the Methodists 361, the Baptists 328, the M orm ons 128, and the Episcopalians 219, to mention but a few. In value, 24 these centers range from modest "homes" to mult1utH1ty buildings worth upwards of $2,000,000 (42:13-24). Types of Religious Centers The centers are as varied and versatile 1n type as the strategy of our pluralistic religious culture has been over the last f ifty years. Olds describes the types of religious centers 1n the following ways: (1) The home, am ong the ea rliest, the most economical and persistent forms. Intimate and informal, 1t houses the priest, rabbi, or m inister, serves as a center for fellowship, small study groups, classes, and a c tiv itie s , and occasionally houses students or small cooperative eating groups. (2) The clubhouse, functionally designed for fellowship, re creation, discussion, and study, as at the Lamar Technological In s ti tute. (3) The chapel. I t m ay contain offices for counseling, choir, and modest study room fa c ilitie s ; but Its form and function are shaped as a "sanctuary". (4) The combination, with the intimacy and actuality of the "home", the social u tility of the "clubhouse", and the sanctuary of the "chapel". (5) The church center, situated In and with the local church on campus. (6) The co m m o n center, bringing together several or a ll religious groups in one building with multi-purpose meeting rooms, offices, chapel, and social hall (36:19-34). Functions of the Religious Centers The appearance of the religious center, in Its complexity and diversity, bears witness to the experimental response of religious faith to this new and altering university scene. I t reflects the confidence th at, although the higher learning cannot enthrone any theology as queen or champion, its students and faculty alike w ill and must live by som e basic loyalty, som e kind of religious fa ith , i f not e x p lic itly , then im plicitly (54:230-231). The religious center becomes thereby a symbol of this central fa c t, not as queen but as servant of man's per sistent need to "be m ade whole". I t is a place where persons meet, loyalties are found and fixed, fa ith seeks understanding, and the community of fa ith ministers to students in search of a "center" for life or fid e lity and growth in that center already found. I t is a fellowship of persons, bound by co m m o n concern, steeled and stretched by study and service, and transformed and empowered by worship and love. I t is the bearer of a persistent philosophy, meant to complement the mission of the university (36:193). The scope of this chapter does not permit even rehearsing the variety and range of the functions of religious centers. I t is possi ble, however, to discern a few central functions which the centers per form, around which m uch of th eir a c tiv ity can be organized and under stood. Stuart D. McLean in his book isolates three basic functions when he said: Oversimplified but illu s tra tiv e are three central functions performed in every kind of center and type of program, large or small, and irrespective of wide theological variation. They are the creation of continuity in life 's values and goals, the maturing of life 's lo yalties, and the clarificatio n of lif e vocations. To be sure, other institutions and the university share In these functions; but 1n a special way they derive from the religious concern of the center (32:119). The center creates continuity. W hen a student goes to college, he m akes one of the most dramatic breaks of his lif e . Discontinuity is encountered at the "center" of his li f e , involving the pattern and authority of the character-forming agencies of hom e and church. The 26 religious center assists this transition as a bridge of continuity from one authority to another, from In fan tile dependence to responsible free dom, from hom e to a freely chosen community. I t seem s to help him build upon the best he brings, without the fo lly and arrogance of rejection 1n the nam e of a fictional freedom. The center provides continuity with the wider spiritual family, the community of fa ith , without re stricting the c ritic a l freedom of the student’s new status and Indepen dence (30:74). The center 1s especially sensitive to the c ritic a l climate of a university, the discipline of doubt 1n the process of understanding, and the particular period of independence through which Its students are passing. I t seeks to avoid the peril of religious habit void of meaning, symbol void of sense, and 1t nurtures 1n c ritic a l understand ing the Inner meaning of outer form, the religious significance of sac rament, practice, and creed (44:146). The continuity i t provides 1s creative and open alike to the past and the future, to the stable values the student brings, and to the creative opportunity for s e lf- determination that the university expects and provides. In the end, Its preoccupation 1s with Its students, whose creative passage from youth to maturity symbolizes the fle x ib ility of this function of the center (15:415). The center seeks to help Its students mature their life loyal tie s . The center seeks to c la rify the religious conditions that sur round life 's basic loyalties and to make them sacramental (46:63). The sanctity of sex, the faithfulness of love, the Integrity of an ultimate commitment, are not only the subjects of conversation but the climate 27 of lif e pervading the associations of the center. Earnshaw says citizenship is also made sacramental in this set ting. Not only in its leadership training and nurturing of responsi b ility , but in its prophetic voice regarding practices and policies of the cam pus and the wider world, the center seeks to translate the moral vision of its faith into loyalty throughout the student's life (15:287). The center helps to c larify the student's choice of vocation. O ne of the rationalizations for its wide variety of activity emphasis lies in providing a climate of student in itia tiv e and concern where, free from parental pressures and undue social prestige, the student can discover God's w ill and its relation to hum an need and personal capacity (54:233). Sum m ary Statement The purpose of this chapter was to review the literatu re p erti nent to the history and development of the cam pus ministry, including the establishment of voluntary religious associations and the roles of the religious centers. The information gathered as a result of this review w as basic to the development of the interview instrument used in this study. The review also m ade i t evident that there is m uch diver gency in the manner in which cam pus ministries are conducted. Each minister has the sam e mandate, but is able to carry i t out in his ow n method of ministering. The review helped isolate the more successful and stabilized patterns of the cam pus ministry. C H A P T E R I I I M E T H O D S E M P L O Y E D IN TH E S T U D Y The purpose of this study is divided into four main areas. F irs t, to determine the national and local objectives of the existing church-sponsored undergraduate religious programs of the major denom inations on selected southern California college campuses. Second, to determine the extent to which the national and local objectives are being implemented on the selected college campuses. Third, to compare the objectives and the methods of implementation of the programs of the major denominations studied. And fourth, to determine the comparative effectiveness of the cam pus programs as judged by certain c rite ria . In this chapter an overview of the research design of the study and the methods used to secure basic information underlying the purpose and functions of the cam pus ministry in southern California are pre sented. Described are the following: (1) review of the denominational literatu re regarding the cam pus m inistry, (2) the interview guide, (3) selection of colleges for the study, (4) selection of the churches sponsoring cam pus ministry, (5) development of the instrument, (6) administration of the instrument, and (7) methods of summarizing the information gathered. Review of the Literature A review of the pertinent literatu re regarding the cam pus 28 29 ministry was m ade and a sum m ary was reported in Chapter I I , "Review of the Literature". During the review i t becam e apparent that a similar study had not been done in southern California. During the preliminary research an appreciation was gained for the ambiguity of the labels of cam pus minister and cam pus ministry. There seem ed to be a need to have a comparison of the existing programs presented. Therefore, after careful consideration, the decision was made to proceed with the study. Review of the Denominational Materials Available for C am pus Ministers The next step was to gather the printed directions or guide lines the denominations had given to their cam pus clergy. A search was m ade of the materials available by visiting each of the cam pus programs selected for this study. After reviewing those materials, the next step w as to write for more information to the na tional offices of the nine churches which are the most active 1n the support of the cam pus ministry in southern California. The national offices of higher education for each of the denominations responded by sending requested materials. Each office sent the materials they deem ed adequate to explain their philosophy and objectives of the cam pus ministry. After reviewing in detail the printed m aterial, i t was pos sible to identify the national objectives of each denomination's cam pus ministry. Those objectives are presented 1n Chapter IV. Interview Guide The review of the denominational literatu re provided only a general philosophy or mandate to the cam pus clergyman. Most churches 30 le ft the Implementation of the objectives completely at the discretion of the local cam pus minister. This being the case, the purpose of this Investigation necessitated a v is it to each of the ten campuses 1n order to have a personal Interview with each minister. The questionnaires of three previous studies were compared. These studies were the Danforth Study of C am pus Ministries completed 1n 1967; the Michigan University Study of Religious Centers, 1964; and the Yale Study of C am pus Clergymen, 1954. A p ilo t Interview guide w as de veloped and administered to the cam pus ministers at California State College at Fullerton, as well as to the directors of the Latter-day Saint Institutes of Religion on the University of California at Irvine and Riverside campuses. Their com m ents and criticisms were very help ful in the refining of the fin al interview guide to be used. A copy of this guide 1s included in Appendix E. Selection of the Colleges for the Study This study was limited to the four-year institutions for several reasons. F irs t, the church-sponsored programs are better es tablished on certain four-year college campuses. This conclusion was drawn after doing a survey of the schools, including the two-year com munity colleges. The religious organizations on the two-year campuses were almost non-existent as fa r as a cam pus ministry was concerned. Often the cam pus minister of the closest four-year school would com e to the cam pus once a week for several hours. The program at the two- year schools usually consisted of the minister available for counseling and holding a small group discussion. Religious centers at the two- 31 year schools were almost non-existent. A n exception should be noted, however, In the case of the Institutes of Religion sponsored by The Church of Jesus Christ of Latter-day Saints (hereafter referred to as Latter-day Saints). This church has usually as large or larger pro grams at the two-year schools as at the four-year campuses. Their re ligious centers are located at almost every school 1n the southern Cal ifornia area. Second, the reason for using only four-year schools was that the Investment by the churches was greater. For example, the major churches sponsoring the cam pus ministry usually had one or more ministers on each of the major four-year Institutions of higher learning 1n southern California. Third, the Investment by the various churches 1n permanent fa c ilitie s adjacent to the campuses were m uch greater at four-year schools than at two-year schools. Fourth, the four-year schools pro vided a greater variety of campuses which added depth to the study. The schools Included 1n this study consisted of two private, four state colleges, and four state universities. This study did not include any church-sponsored schools. Thus, the four-year schools offered a better cross section of the church-sponsored programs and also yielded the greatest results as far as the variety and styles of cam pus ministry existing 1n southern California was concerned. The schools used 1n this study were: University of California at Los Angeles University of California at Riverside University of California at San Diego University of California at Santa Barbara California State College at Fullerton* California State College at Long Beach California State College at Los Angeles 32 San Fernando Valley State College University of Southern California Claremont Colleges ♦The four "state colleges" have been designated "state universities" since the study was made, however, the nam es that were applicable when the research was com pleted were used. Selection of Churches sponsoring C am pus Ministries The selection of the churches which are the most conmltted to the providing of a ministry on the college cam pus in southern C alifor nia was determined 1n several ways. F irs t, since national figures on the financial Investment 1n ministers and religious centers were un available, a review of the litera tu re obtained from the national head quarters of each of the churches became Important. This review of literatu re le ft nine churches most Involved in cam pus work in southern California. There were other churches, but their involvement in the cam pus ministry 1n southern California was so limited that 1t was deemed unnecessary to Include them 1n this study. The literatu re revealed that those churches most active 1n southern California were the following: American Baptist, R om an Catholic, Christian Science, Episcopal, Lutheran, Jewish, United Meth odist, Latter-day Saints, and the United C am pus Christian Ministry (UCCM). The U C C M consists of various churches nationwide uniting In their sponsorship of cam pus ministry. Those specific churches 1n southern California are the Christian Churches (Disciples of C hrist), the Evangelical United Brethren, the Moravian Church In America, North ern Province, the United Church of Christ, and the United Presbyterian Church 1n the U.S.A. 33 Second, in order to confirm the findings just liste d , a survey of the cam pus ministers on each cam pus was secured from the Dean of Students of the ten campuses. This lis t Included a ll those religious a ffilia te d organizations on the campuses. There were such groups as C am pus Crusade for Christ, Christian Fraternity, Christian Fellowship, Unlversalist-Unltarian, and the Young Women's Christian Association. However, there were not more than one or two of these groups on any one campus. There was not a consistent number of any one group to afford an adequate description of a campus-wide program in southern California. Also, a listin g of the religious groups was secured from the cam pus College or University Religious Conference. The Religious Conference 1s the group which meets occasionally to work together as a unified religious body 1n order to fa c ilita te communication with the admini stration of each of the campuses. The information secured from these organizations again Indicated the nine churches already mentioned were the most active. As a final step, a survey of regional organizations w as m ade which included writing letters to regional offices of each of the churches sponsoring cam pus ministry 1n the United States as listed 1n the Danforth Study of 1967. All these findings lead to the conclusion that the nine churches listed above were the most active 1n sponsoring cam pus ministries 1n southern California. Administration of the Instrument The interview guide in its final form consisted of eighteen 34 questions. Most of the questions were worded so as to e lic it a one word response or a percentage figure (See Appendix E). Once the Interview guide w as put 1n fin al form and approved by the committee chairman, Interview appointments were m ade with the cam pus ministers to be Included In this study. The names, addresses and phone numbers had been requested from the Dean of Students' offices, the cam pus Religious Conferences, and even from the regional offices. A le tte r was next sent explaining the study and each cam pus minister's part 1n the study. Included 1n the le tte r was a copy of the Interview guide. The Inclusion of the In ter view guide proved very helpful 1n explaining to the minister the In formation being sought. Also, 1n som e cases the responses were more adequate because the Interviewee had taken time to think out the re sponses more thoroughly previous to the Interview. Allowing sufficient time for the letters to arrive, a personal telephone call was m ade to each cam pus minister. The purpose of tbe telephone call was to secure a personal interview with him. Of the seventy-six cam pus ministers working on the ten campuses, seventy, or 92 per cent, were Interviewed. The other six ministers agreed to com plete the Interview guide and return 1t by mall. Tw o of these six did complete and return the guide, resulting 1n a 94.5 per cent completion of potential Interviews. The Interviews were so arranged that when visiting one campus, a ll the ministers would be Interviewed at hour Intervals. A total of eighteen Interview trips were made 1n order to Interview the seventy ministers. 35 At the beginning of each interview a copy of the guide w as given to the Interviewee. As a result of som e expressed feelings dur ing the telephone conversation setting up the interview appointment, a tape recorder was not used during the interviewing. As the interview progressed, notes were made on the interviewer's copy of the guide. These notes were expanded or c la rifie d immediately after the interview w as completed. Also, a tape recording was made by the interviewer after several interviews in order to record insights gained or Informa tion not included on the interview guide. Included in the appendix is a lis t of the cam pus ministers in terviewed and the denominations they represented (see Appendix F). Summarizing the Information A summary of the cam pus m inister's objectives and goals w as obtained and reviewed. This summary was then compared to the national guidelines established by each denomination in order to detect compli ance, adaption, innovation, or disregard. In Chapter IV these findings are presented by denomination. A description of each church-sponsored cam pus program 1s given in Chapter V. I t is organized by denomination, except where the m ode of ministry varies greatly within the denomination. All printed materials produced by the local cam pus ministry were studied. These materials provided additional Insight into the styles of ministry being pursued in southern California and these findings are given in Chapter V. A discussion of the findings as they related to the seven ques- 36 tions listed 1n Chapter I under "The Purpose of the Study", are pre sented in Chapter VI. The trends, styles of ministry and general church support of the cam pus ministry are noted along with comments on the findings. C H A P T E R IV FINDINGS: NATIO NAL A N D L O C A L OBJECTIVES This chapter presents the national and local objectives of each of the Church-sponsored programs of the major denominations studied. The national objectives are listed fir s t by denomination followed by objectives of the local ministries. O n the national level, a ll of the nine church groups studied had formal objectives for the cam pus ministries. The presentation of the data is alphabetical according to the sponsoring agency. The na tional objectives were quoted from the materials received from the na tional offices. The local cam pus ministers gave their objectives during the interviews and these are listed after the national objectives of the denominations. These objectives are listed in the order in which they most often appeared. The code number to indicate which minister offered the statement follows the various objectives (see Table 2). American Baptist The American Baptist national objectives are listed with a brief explanation of each of the four main objectives. National Objectives The four basic continuing action (objectives) that comprise the cam pus program are: 37 38 1. Bring non-Christians to a commitment to G od in Christ. Bringing persons to G o d through Christ is anything said or done by Christian students and faculty members to declare or demonstrate the Christian gospel to other students and faculty members. 2. Guide students and faculty m em bers in understanding the biblical fa ith and Christian lif e , especially in rela tionship to academic disciplines and cam pus living. This task 1s that of providing appropriate learning a c tiv itie s to involve students and faculty m em bers 1n examining and under standing the biblical faith and Christian lif e and growing toward fu ll Christian maturity. The content of these activ ities w ill embrace the sam e scope, broad themes and curricu lum areas as the church program organizations, but the major emphasis of the cam pus study curriculum w ill be on relating the Christian fa ith to the various academic disciplines, and dealing with current issues affecting students and faculty members. 3. Guide students and faculty members in Christian wor ship, witness ministry, and application. This task provides for students and faculty m em bers both training and opportuni ties for participation in worship, witness, m inistry, and application. These are In addition to those which are a part of the regular church program. They provide for the training of leaders for the cam pus programs, penetration by and out reach of the cam pus Baptist organizations, and the meeting of needs peculiar to those in the academic community. 4. Lead students and faculty m em bers to participate re sponsibly as Christians 1n campus, church, community, de nominational, and world a ffairs. This task 1s designed to confront students and faculty m em bers with a challenging concept of what i t m eans to be a Christian in every aspect of lif e . I t is the practical understanding and application of the Christian fa ith as they seek to relate to persons and groups and respond to hum an need at every level (1:67-78) The objectives of the local cam pus ministries were obtained by interviewing seven cam pus ministers on six campuses included 1n this study (see Table 1 for coding of interviewers). Local Objectives The local objectives are as follows: 1. To share the Gospel of Jesus Christ in the varsity setting. 39 A presentation of the relevance of the Lord Jesus Christ to college and university students (AB-5). 2. To grow in Christian discipleship through individual and group Bible study, prayers, informal sharing of "the Christian life " , group discussions, conferences and speakers. Gathering of the faithful (AB-1). 3. To involve students in the community. Being God's ambassa dors of the C h ris t-lik e -life (AB-1). A sharing of the Gospel of Jesus Christ. 4. To develop student leadership, including Involvement in the citizenship of the community (AB-4). 5. To train the future leaders of the local churches. Leader ship training of the students both in social a c tiv itie s , community and academic roles of responsibility (AB-7). 6. To serve the students on a one to one basis; m an to man, contacting and committing (AB-1). Christian Science The Christian Science call their campus minister a "C am pus Counselor", however, their functions resemble the denominational cam pus m inister. National Objectives 1. The primary mission of a C am pus Counselor is to extend to the inactive and lukewarm Christian Science students on college and university campuses the compassionate interest of the Mother Church. 2. The C am pus Counselor's loving, spiritual support and encouragement helps the student to meet his problems through sc ien tific prayer. 40 3. The C am pus Counselor's mission Is also an Indirect but v ita l support to college organization a c tiv ity . The m any examples of spiritual awakening 1n the lives of Indi vidual students and the practical effectiveness of the program. 4. The C am pus Counselor encourages the students to hold regular testimony meetings, helps them find an advisor, and generally enables them to see the need for an organization on cam pus (41:1-5). Local Objectives 1. Contribute to the well-being of the cam pus (CS-2). 2. Give students an opportunity for spiritual refreshment during the week (CS-3). 3. Provide healing assistance when the student requests treat ment and charge for such treatment i f the student 1s capable of paying (CS-1). 4. Seek out the "lukewarm" Christian Science student and find ways to renew his interest in his religion (CS-6). 5. Encourage the students w ho are ready to becom e active m e m bers of the cam pus organization to make membership application to the Mother Church (CS-3). 6. Answer Inquiries on Christian Science from the newcomer and refer to the Committee on Publication those inquiries that have to do with the presentation of Christian Science to the public (CS-6). 7. Work primarily with the Individual college student (CS-4). 8. Extend the healing love of The Mother Church (CS-1). The Church of Jesus Christ of Latter-day Saints National Objectives The basic purpose of the institute work 1s to help students 4 1 achieve "eternal life " . Its Immediate responsibility 1s to help them live 1n harmony with the principles and purposes of the gospel of Jesus Christ that they m ay experience the joy that follows. 1. To help students achieve a real and meaningful te s ti m ony that G od lives, that Jesus 1s the Christ, and that Joseph Smith 1s a prophet of God. 2. To help students increase in fa ith and testimony of the restored gospel and 1n the divine origin of The Church of Jesus Christ of Latter-day Saints. 3. To help students gain a fundamental and Integrated knowledge of the whole fie ld of religion and man's attempt to find and understand G od and his purposes. 4. To help students apply the principles and s p irit of the gospel 1n every walk of life : in friendship, courtship, marriage, and family lif e ; in study, work, and p o litics; and in church and community lif e . 5. To help students increase in their love for the church and in their a b ility to render effective leadership and service. 6. To help students relate their growing understanding of the gospel to their continued study and thinking in academic fie ld s , that they might learn to combine success fu lly a thoughtful appraisal of life with a firm and mean ingful fa ith 1n the gospel. 7. To help students feel a growing sense of responsi b ility toward the community, the nation, and the world and to inspire them to u tiliz e their fa ith , knowledge, and s kills to be more effective and devoted citizens. 8. To help students recognize their great potential as children of God; to achieve maturity in their personal ad justments, self-understanding and self-acceptance, and 1n their a b ility for creative living. 9. To guide students to an understanding of the meaning and purpose of temple marriage and to develop in them the desire to pattern their courtship, marriage, and family life to the high ideals and commitments of the temple. 10. To arouse in students the s p irit of missionary work and to help them prepare in both mind and s p irit for effec tive and honorable service in the mission fie ld . 42 11. To help students Increase in their appreciation of a ll the spiritual values of lif e and in excellence in a ll worth while endeavors (4:C-2). Local Objectives 1. Bring souls unto Christ. The principle m eans of accomp lishing that goal is to encourage everyone to do three things: (a) to have a profound respect for the Lord, (b) to hearken to the living prophets, and (c) to seek the Holy S p irit as a guide for a ll things in their lives (LDS-6). 2. Have a constant awareness of the total growth and wellbeing of a ll L D S students on campus. K now their problems, strengths, and goals (LDS-10). All in stitute experiences should nourish a student's testimony. 3. Understand the primary purpose of the ministry which is to build faith and inspire celestial living. Never to permit a student to leave a class feeling that the teacher has any doubt that G od lives, that Jesus is the Christ, and that this is his Church (LDS-2). 4. Teach fundamental principles and doctrines that are chal lenging, sp iritu al, and growth promoting (LDS-4). 5. Make each teaching effo rt a mutually rich experience in thinking, learning, and feeling. Rather than giving answers to stu dents, help them discover answers themselves (LDS-5). 6. Evaluate achievement on the basis of meaningful knowledge acquired in terms of student e ffo rt, growth, and application. Avoid becoming involved with the intellectual aspects that often fa il to in spire students with the warmth and depth of personal testimony. Testi m ony should not be an excuse fo r or take the place of thought and pre- 43 paration (LDS-1). 7. Adapt the course to the needs of students as a class, in groups, and as individuals. Each student should have an opportunity to voice or defend an opinion (LDS-3). 8. Help the student appreciate the roles of fa ith and reason ing in religion as well as in science and vice versa (LDS-5). 9. Understand that scriptures should be interpreted in the sam e s p irit in which they were w ritten, that the moral and religious teaching is to be taken lite r a lly , but that the presentation 1s often given in figurative language (LDS-8). 10. Recognize that the overall purpose of the cam pus assignment is to help students understand, love, and live the gospel so that they m ay have joy in life now in whatever circumstance they m ay find them selves (LDS-4). 11. Keep an open door and an open mind to students w ho com e seeking counsel. Betray no confidences and exercise faith in the principle of repentance (LDS-9). 12. Strive to becom e an integral part of the cam pus lif e and to make a unique contribution in the fie ld of religion (LDS-5). 13. Strive for good relationships between the in stitute and the college administration. Work closely with other religious groups (LDS-7). 14. Involve the L D S faculty members in in stitute a c tiv itie s . Encourage students to participate in cam pus activities such as parades, Intramurals, songfests, homecoming queen contests, house decorations, e tc ., (LDS-6). 44 TABLE 1 Churches Sponsoring Cam pus Ministries In Southern California Church American Baptist F F F P F F 5 1 Christian Science P P P P P P P 0 7 Latter-day Saints F F F F F F F F F P 9 1 Episcopal F F F F P P F F P 6 3 Jewish F F F F P P P F F F 7 3 Lutheran F F F P F P F 5 2 R om an Catholic F F F F F F F F F F 10 0 United C am pus Christian Ministry F F F F F F F F F F 10 0 United Methodist F F P F F F F 6 1 Totals 8 6 9 8 9 7 7 7 10 6 58 18 Full-time Cam pus Ministers = F Part-time C am pus Ministers * P Information gathered during interviews with cam pus ministers. Episcopal National Objectives Maintain a physical, visible Christian presence in as m any col leges and universities as budget and personnel permit, working am ong m em bers of the academic community to: 1. Facilitate personal growth in the Christian fa ith . To provide opportunities for worship, study or discussion in which students, faculty and administrators m ay encounter and deepen their understanding of the Christian fa ith (57:19). 2. Provide counseling and pastoral care for individuals. To spend 25 to 30 per cent of available sta ff time in coun seling and pastoral care for Individual members of college and university conmunities, specializing in areas of unmet need, maintaining contacts for proper referral to medical, psychological, academic and other pastoral counseling re sources. 3. Encourage service and witness in areas of Christian concern. Schedule small group sessions leading to specific Christian service and witness in areas which com m and high p rio rity am ong the current student generation, namely, war and peace, poverty, race, and the quality and governance of higher education. 4. Assist in the reconciliation of conflict in higher education. To build an effective communication network 1n the colleges and surrounding conmunities which w ill assist in the removal of injustice where i t m ay be found and in the reconciliation of conflict in higher education. Work with denominations and local churches to: 5. Increase local church participation in the ministry in higher education. To engage ministers and/or m em bers of local churches in study and discussion of cam pus Issues and in participation in the work of ministry in higher education. 6. To broaden the ecumenical base for the cam pus ministry in higher education (13:19-24, 29:16-19). Local Objectives 1. Activate students w ho have Identified themselves with the 46 Church to a responsibility to the broader world, which is to see the relationship of the Church and the world or, in other words, faith and lif e (E— 9). 2. Help the Church m em bers realize the importance of the Gospel. Churchgoers only f i l l a social convention; they are not deeply concern ed about their ow n salvation. Cam pus religious programs are too often measured in success and the drawing of crowds (E-8). Bringing together the message of the Gospel and the Christian coimiunity with the secular ized and alienated people of the cam pus (E-7). 4. Exercise leadership and influence in leading students to closer responsibility for the cam pus which is "a dam n sight more than handing out food baskets". To lead them into politics and political action (E-4). 5. B e a Christian spokesman within the university community. Being a Christian Witness on the college cam pus (E-8). 6. Be a catalyst and a resource for students w ho are thinking through their ow n values--religious and others (E-2). 7. B e a representative of Episcopal religious tradition or be ing an evangelist for Christianity (E-5). 8. B e a resource and a source to the Church of the happenings on the university cam pus (E-8). 9. Be a shepherd for those students w ho are Episcopal (E-4). 10. B e available (E-4). 11. Complement what the college and university adninistration is doing (E-4). 47 Jewish National Objectives 1. Concern with and active promotion of the continued preservation and creative survival of Judaism and of the Jewish people. 2. Commitment to a p lu ralistic approach to the expres sion of Judaism and of Jewish religion. Such an approach would recognize a ll established expressions of Jewish re ligion as equally valid and would thus seek to foster an atmosphere in which both types of religious Jews, the halachic and nonhalachic, could find room fo r satis faction and fu lfillm e n t. In addition, it would encourage experiments and innovations in Jewish religious life (26:44). 3. Encourage encounters with Jewish students on campus. Various m eans should be sought to com e in contact with the Jewish students on cam pus and know their lives and problems. Included are the encounters with Jewish students in the college dormitories. 4. Speical projects are to be encouraged in order to s o lic it Jewish student participation in such projects as ecology, fasting for Soviet Jews, the organizing of new student groups, i.e . young marrieds, faculty study groups, departmental groups, Shabbat study groups, etc. 5. Improve faculty relations by the formation of faculty- student luncheons, Jewish studies committees, faculty lunch eons, and faculty study groups (28:32). 6. Aid to Jewish students and student groups. Offer ad vice to cam pus Jewish groups. Help remove registration and exam s that fa ll on Jewish holidays. Organize and/or help get started Jewish Studies Department on campus. Help in sure that Kosher food w ill be available on the campus. 7. Improve the relations with the community. Be involved in the community which surrounds the university or college. This includes service projects, speaking engagements, com munity planning boards, etc. 8. Celebrations. The Rabbi w ill provide or help to pro vide the proper organization for the celebrating of the Jewish holidays (27:87-96). 48 Local Objectives 1. Create an environment where Jewish students can meet, get acquainted, and marry other Jewish students. Establish a Jewish com munity. Keep Jewish students as Jewish as possible (J -5). 2. Bring Jews and the Jewish tradition into a meaningful con tact with the academic community. Make know n the contribution of Jew ish tradition to the development of western thought (J-7). 3. Create various Jewish experiences for various Jewish students (J -l). 4. Be an educator to both the Christian and Jewish corrmunity in trying to interpret the present in lig h t of Jewish tradition (J-3). 5. Provide experiences in Jewish ritu a l. Create a Jewish social atmosphere (J-10). 6. Build Jewish iden tity, particularly with the Jews in Israel and Russia (J-9). 7. Represent the Jewish students to the cam pus administration, the local Jewish community and am ong non-Jews (J-6). Lutheran National Objectives 1. Our objective in the fie ld of higher education is the integration of a person's total academic experience in terms of the Christian fa ith , so that the Truth of Christ becomes relevant to each discipline, to education as a whole, and to every aspect of lif e . This means that w e seek to communi cate the Gospel in academic communities so that m en m ay be w on for Christ and His Church by the power of the Holy S p irit and m ay grow in grace as they live in these communities and make their witness with fellow Christians. W e need to bring a complete ministry to these communities (8:12). 2. The W ord and the Sacrament constitute the ground of 49 our mission in academic communities. This mission involves a ministry to and in these communities as well as a program o f, by, and for cam pus citizens. The cam pus ministry should i nclude: a. Preaching the W ord and the administration of the sacra ments. This takes place in campus-related congregations, de signated college or university churches, cam pus missions which do not have the usual polity of Lutheran congregations, and in the chapels of cam pus centers and other places. b. Teaching the Bible, Christian doctrine ethics, the his tory and work of the Church. c. Providing pastoral care for students, faculty and ad m inistrative persons. d. Assisting the Lutheran Student Movement. e. Enlisting students, faculty, and others for service to Christ and His Church. A cam pus ministry program therefore w ill always include worship, study-teaching opportunities, evangelism, service, and recreation. Interwoven with the program is the Lutheran Student Movement which has responsible freedom to conduct programs which support and supplement the program offered by the Church's cam pus ministry. 3. The Lutheran cam pus ministry and the Lutheran Student Movement live as a servant of Jesus Christ and his holy catholic Church. I t ministers the W ord and Sacraments and provides communities of work and prayer, undergirds its members by the ministry of the Gospel and by study and train ing for Christian witness in the academic world and in ecumenical ventures with a ll Christian ministries and move ments; and participates in regional and national expressions of the ministry and movement (3:4-9). Local Objectives 1. To present the good new s of Christ to the university com m u n ity (L -l, L— 7). 2. To present a Lutheran worshiping community in a university setting—W ord and Sacrament (L-2). Minister to the Lutheran students on cam pus (L -3 ). 50 3. To confront the university comnunity with the Christian viewpoint on social-ethical questions (L-7). 4. To train students in churchmanshlp and for future leadership in the Lutheran Church ( L - l, L-2, L-4). 5. To provide the students and university community with an opportunity for Christian service, i.e . community centers for tutored programs for the underpriviledged (L-7). 6. To serve as a counselor to any w ho would want or need counseling (L-5). R o m an Catholic National Objectives 1. Liturgy: Worship is of primary importance in our work. Through the announcement of the Gospel and the celebration of the litu rg y, the coumunity of the faith fu l is called into be ing and is nourished. The celebration of the litu rg y, there fore, stands before the cam pus ministry as a goal to be realized. 2. Religious Education: The ministry is interested in cooperating with the University in the development of depart ments of religious studies. The cam pus ministry dedicates its e lf to work with faculty and students in their pursuit of academic excellence. 3. Religious Education: The educational enterprise w e engage in is auxiliary to or complements the educational activity of the university and is oriented toward conveying cornnitment to complement academic theology where i t is offered by the University (56:21). 4. Ecumenical and In terfaith Cooperation: The cam pus ministry join as partners in the service of the University. The elimination of mutual h o stility makes i t possible for the University to receive our services with less uneasiness. And, in fa c t, the cam pus ministry has the opportunity for ecumenical relationships which are only an Ideal for most others. 5. Ecumenical and In terfaith Cooperation: As opportuni- 5 1 ties arise for ecumenical development, In terfaith programs, In terfa ith centers, ecumenical chaplaincies, e tc ., the min istry hopes to cooperate with other denominations in re sponding to them (16:7-8). 6. The intellectual and moral development of the Catholic. The emphasis resides in the belief that m an is a child of G o d and that he lives in his realm. Thus every hum an action directly correlates m an to his Lord and destir\y. Each Catholic is a transmitter of the fa ith —and apostle. Thus man's role must be done responsibly and competently. O n campus, a Catholic explains his fa ith by action and word. 7. The religious education of the Catholic. Here the Church is seen in the role of Mother and Teacher to her children. Catholic centers f i l l the gap created by universi ties and colleges which do not provide courses in comparative religion. 8. The apostolic formation of the Catholic. Religion is no longer a separate sphere of a man's lif e . Religion is no longer what you believe in , but what i t is to be a hum an be ing. N ew m an and the cam pus ministry strives toward a union of a man's external life and his spiritual being. 9. The contribution of Catholic culture to the academic community. The preservation of the total hum an person is primary. The in ab ility of the individual to unify a ll the discordant elements so that in their doing lies their mean ing has becom e a dominant issue. 10. The responsible participation of the Catholic 1n the ecumenical movement and in the academic and civic communi ties (31:4-7). Local Objectives 1. Provide Sunday liturgy with the college community or univer s ity . Provide a plan to meet fellow Catholics where a Catholic com munity can begin to form (RC-6). 2. Becom e involved on the campus. Mainly the students 1n stu dent government and Associated Student a c tiv itie s . Becom e involved in the happenings of the campus. To be a representative of and/or give witness of the Catholic Tradition on the cam pus (RC-5). 52 3. To be a director o f, and/or a source for social action pro jects involving the Catholic and other students on the cam pus (RC-4). 4. Help to make the students aware of their ow n theology, as well as social involvement and personal lif e styles (RC-1). 5. Provide a place where the parish can worship together. This means having the students and the adult community surrounding the cam pus becom e involved in worshiping together (RC-12). 6. Counsel students in premarital, marital and personal pro blems (RC-7). 7. Have an outward reach toward students and student groups (RC-3). 8. Join in ecumenical movements on the campus. This includes being active with the cam pus ministers from other churches in addition to sharing student projects and programs (RC-8). United Cam pus Christian Ministry National Objectives The aims of United C am pus Christian Ministry shall be: 1. To further the mission of the church within the cam pus community: uniting for a co m m o n task on the larger campuses; uniting in an effort to serve the smaller campuses; 2. To deepen the Christian fa ith of m em bers of the academic community, to strengthen cam pus units and to broaden ecumenical understanding through co m m o n experiences in intercollegiate cam pus movements; 3. To provide for effective growth and participation of m em bers of the cam pus Christian community in the lif e and work of the churches; 4. To receive the nurture of the church and at the sam e time enable the U C C M to be a prophetic voice within the life of the churches, pioneering on a ll frontiers of faith and work; 53 5. To Increase sensitivity to an understanding of the responsibilities of the Christian community within the univer sity and to help the university becom e more fu lly its e lf; 6. To increase the sensitivity to and understanding of the responsibility to which God calls m em bers of the academic com munity in the p o litic a l, economic and social world; 7. To enable our communions to exercise greater steward ship of funds and leadership which have been granted for the cam pus ministry and the cam pus Christian movements; 8. To deepen our understanding of an participation in the ecumenical movement in the church, especially through the National Student Christian Federation and the World Student Christian Federation; 9. To further conversations with our fellow cam pus Christian movements, sensitive to the imperative for unity 1n mission and aware that our ow n union is only a partial r e a li zation of that unity for which our Lord is calling; and to make 1t possible for communions without organized cam pus Christian movements to share in the mission of the church within colleges and universities (48:13, 52:15, 53:4). Local Objectives Because of the divergent nature of the United C am pus Christian M inistry, it was d iffic u lt to identify local objectives without out lining a separate program for each campus. I t might be said that the locus of the ministry of U C C M is squarely in the midst of the crisis in the university. Hence, i t has the responsibility and opportunity to identify and organize its talents and resources in ways that might be strategic in assisting both the churches and the university 1n coping with the basic Issues of the day. To be sure, m any of the U C C M mini stries and other ministries are very m uch involved in the crisis and are seeking to interpret the re alitie s which are basic to the crisis 1n the university and the nation. The local objectives are as follows: 54 1. W ork with the cam pus administration for effecting change. Including formal course in religion with emphasis on western religious tradition and Protestant thought (UCCM-1). 2. B e Involved In ecumenic1sm. Working with other cam pus ministers 1n areas of social change (UCCM-5). 3. Work with m any non-college conmunity groups for social action and for interpreting the happenings of higher education (UCCM-7). 4. Pass on traditions of the past in an academic setting. Interpret Christian thought and practice as directed toward the student (UCCM-10). 5. Research new methods in the Christian life s ty le s . Present ing to the Church new methods of celebrating Christian liturgy (UCCM-8). 6. B e prophetic critics of the university when i t fragments lif e of the student. Attempt to humanize the educational process and extend that humanization to the community around the cam pus (UCCM-4). 7. Reconstruct the cam pus ministry to help 1t meet the needs more nearly of the crisis areas in the nation and higher education (UCCM-6). 8. B e continually concerned 1n a pastoral sense, for the individual student and faculty mem ber (UCCM-9). United Methodist National Objectives 1. To lead a ll m em bers of the college and university com m u nity to accept the Christian fa ith in G od—Father, Son, and Holy S p irit—according to the Scriptures, and to liv e as true disciples of Jesus Christ. There 1s a primary obligation Im posed on every Christian 1n every environment to witness to what G od has done for him in Christ. 2. To provide for genuine Bible study opportunity for the Methodist student and any others who are sincerely Interested. 3. To deepen, enrich, and mature the Christian faith of college and university m en and wom en. The arrival of a mature fa ith w ill require study as well as participation in church lif e . 4. To be relevant to the cam pus experience and true to the claim that the basic vocation of its participants is that of being a student. 5. To further both the understanding and the achievement of the mission of the Church (25:5-7). 6. To com e to recognition of the importance of community. I t 1s seen that community does not com e about ju st because persons are 1n physical propinquity, but community 1s a pro duct of a co m m o n dedication and sense of mission. 7. A commitment to the understanding of other denomina tions and faiths and to working together with a ll Christian groups in order that Christian witness m ay be most effective ly m ade 1n the life of the campus. 8. To foster a plan of Christian education aimed at the transformation of persons in Christ. I t is not enough simp ly to share facts with people. I t is important that these individuals grow and mature in the process. 9. A concern for Christian stewardship. The student is challenged to give of himself, of his possessions, of his time. 10. The winning of som e of the Individuals Involved in the lif e of the Methodist Student Movement to a commitment of themselves to fu ll-tim e work for the church. 11. To understand the relevance of religion to the process of higher education. There is a real desire that i t not be relegated to a peripheral role, but be seen as an integral part of the total program or curriculum. 12. The whole cam pus community should be confronted with the claims of the Christian fa ith as over against those of secularism and liberal rationalism. 13. A concern for the world mission of the Church. The world mission Involves an understanding of the task of the Church around the world as well as the provision of an inclu sive cam pus fellowship in which a ll m ay participate and work 56 together in a ministry of reconciliation. 14. To call individual campus units to responsible social action. 15. To provide an adequate and creative program of recrea- ti on. 16. A rtistic integrity in a ll aspects of program, structure, and lif e . 17. The basic task is one of evangelism, of winning the cam pus comnunity as a whole to Christ. This objective is not to be understood in any narrow sectarian sense, but i t is based on our understanding of Christ as God's universal self- disclosure in and to the world (37:12-23). Local Objectives 1. Relate the Christian Faith to the entire educational process. Help develop a meaningful relationship between the Christian Faith and education (UM-1). 2. Provide an opportunity for religious scholarship, particular ly in the Bible. Classes should be offered and/or discussion groups held where the scriptures are made meaningful in the lives of the students (UM-3). 3. Work on a one to one basis with students to help them mature their fa ith in the Gospel of Jesus Christ (UM-4). 4. Create a Christian community where experiences can be shared and a dedication and sense of mission can be developed (UM-2). 5. Work with other Christian groups 1n order that Christ might be witnessed to the entire college or university studentbody (UM-8). 6. Help others find peace, love, freedom, happiness, under standing. Give students encouragement and the desire to work for and with others (UM-6). 7. Develop a concern for the mission and purpose of the Church. This is done 1n the form of student dedication to the m inistry, by m eans of financial support and the donation of time and se lf (UM-5). 8. B e involved in social action and community projects for the upbuilding of people (UM-7). 9. Help the students understand the relevant role of religion to the total process of higher education (UM-6). This chapter has been a presentation of the national and local objectives of each of the nine church groups. There has been no at tempt to compare the objectives of one group against those of any other. I t should be noted that several groups are noticeably student oriented in their objectives. Other ministries are cam pus oriented and s t ill others are social and non-college community oriented. This observa tion is more apparent in Chapter V where a description of the cam pus programs is given. 58 TA B LE 2 Interviews Conducted With C am pus Ministers American Baptist Code John Taber AB-1 George Pickle AB-2 Sid Shearin AB-3 Arthur Van Gerpen AB-4 George G. Giacumakis AB-5 E. Daniel Statello AB-6 K. Bruce M iller AB-7 Christian Science Merle Rice CS-1 Warren Howland CS-2 Dennis Manker CS-3 Norman Townsilner CS-4 A m y Brainard CS-5 Elizabeth K. Briscoe CS-6 A. Jay Hirsch CS-7 The Church of Jesus Christ of Latter-day Saints Alan W . Parrish LDS-1 N. Earl Deschamps LDS-2 Gilbert Kocherhans LDS-3 Dee W . Hadley LDS-4 Edward G. Thompson LDS-5 Paul C. Warner LDS-6 Jack L. Rushton LDS-7 Richard N. Clark LDS-8 John L. Roper LDS-9 Dave L. Garner LDS-10 Episcopal Norman Ishizaki E-l Rollo Boas E-2 Terrance Lindberg E-3 George Hartung E-4 Daniel R. Suders E-5 Samuel Leslie Hall E-6 Douglas C. Vest E-7 59 Ralph W . Jeffs E-8 Arthur W . Richardson E-9 Jewish David Berner J-l Morris Garber J-2 David B. Katz J-3 Sanford Gerber J-4 Haim Asa J-5 Sidney S. Guthman J-6 Martin Douglas J-7 A litta Kullman J-8 Moshe Adler J-9 Theodore G . Falcon J -l0 Roy Furman J -ll Lutheran Luther O lm on L-l John Huber L-2 Otto Bremer L-3 Erwin G. Walz L-4 Mark Huggeniuk L-5 Terry Kreisel L-6 Charles Manske L-7 R om an Catholic John McNassar RC-1 Leo Sprletsma RC-2 David C. Donavan RC-3 William A. McAullffe RC-4 Rudolph Vorisek RC-5 Charles Martin RC-6 D on Duplessis RC-7 Frank Meskill RC-8 Raphael B ak RC-9 Martin SI aught RC-10 E d Penouzek RC-11 Daniel A. Brown RC-12 United C am pus Christian Ministry Charles Doak DarElle Weist Lee Atkinson U C C M -1 UCCM -2 UCCM -3 60 B ill Van Ness UCCM -4 John C. Moyer UCCM-5 Roland D. Driscoll UCCM -6 A 1 Cohen UC CM -7 T o m Lasswell UC CM -8 Paul Kerns UCCM -9 J. Gordon Verplank UCCM-10 United Methodist Herman Beimfohr U M -1 E d Hoffman UM-2 Dan Kennedy UM-3 John A. Zimner UM-4 Norm an D. Self UM-5 Dan Towler UM-6 Allyn Axel ton UM-7 Robert L. Mannes UM-8 C H A P T E R V FINDINGS: DESCRIPTION O F C A M P U S P R O G R A M S A description of the denominational cam pus programs 1n southern California is given in this chapter. O n the ten selected southern California campuses used in this study not every denomination w as represented by a cam pus minister. Som e denominations did not have a fu ll-tim e minister on campus, but were using a minister assigned else where to work part-time in the cam pus ministry. In several Instances a denomination was not represented by a minister. Table 1 gives the num ber of fu ll-tim e and part-time ministers on each campus. The number of ministers on each cam pus is included in the description of the denomin ation's cam pus ministry. Each of the cam pus programs is described by using the sam e outline. The description answers the seven questions stated in the purpose section of Chapter I. The questions are as follows: 1. What are the national objectives of each of the major denom inations? 2. What are the basic objectives of each local cam pus minister and what style of ministry is employed? 3. H o w 1s the cam pus minister attempting to Implement the national and local objectives? a. To w ho m does the minister direct his ministry? b. What proportion of e ffo rt is made towards the student, 61 62 the faculty, the administration and the non-college community? 4. What types of cam pus Issues and programs are used to co m m u nicate with and Involve the college students? 5. What percentage of denominational students on cam pus are In volved 1n the ministry of the cam pus minister? 6. What fa c ilitie s are being used to help Implement the objec tives? 7. H o w is the local cam pus ministry financed? Questions one and two were answered in Chapter IV and the re maining five questions w ill be the basis for the description of each program. The answers were obtained from personal interviews with seventy of the seventy-six cam pus ministers assigned to the campuses used 1n this study. Responses to the questions on the Interview guide were fille d 1n by two other campus ministers and the guide returned to the w riter. Included are such items as to w h o m the ministry 1s direc ted, cam pus and non-campus programs supported, types of student organ izations used and financing and fa c ilitie s used 1n the ministry. Tables are Included to help fa c ilita te the explanations and descrip tions. C o m m o n Features Sponsorship In several Instances a ll of the nine denominational groups studied had the sam e response to specific questions on the Interview guide. For example, every cam pus minister was a ffilia te d with a national organization and each cam pus program was sponsored by an 63 organized church or churches. Objectives All nine of the denominations studied provided a set of national objectives for the local cam pus minister (see question num ber three of Interview guide). Most of these objectives were developed on a nation al basis by the denominational department of higher education. The local cam pus minister used basically the national objectives for his ow n (see question number two of Interview guide), however, they had modified the national objectives to f i t the local situation. As was noted in Chapter IV, most of the local ministers did not have a written set of objectives. During the interview each cam pus minister offered his ow n local objectives. Most often these were similar to the nation al , but as 1s noted 1n Chapter VI there was som e divergency. Membership 1n C am pus Organizations The requirements for membership 1n any of the church-sponsored cam pus groups differed only slightly (see question number twelve of Interview guide). All groups studied were "open" organizations, mean ing any student on cam pus could become a ffilia te d . There were no re quirements for membership In any group except interest and/or physical presence. Several groups depended upon the students for financial sup port, as 1s discussed la te r, but none made financial support a require ment for membership. In many of the groups a student had to be an active mem ber of that particular denomination 1n order to hold an office 1n the student organization. Religious Preference Cards At each of the Universities of California there were Religious 64 Preference Cards being used (see question number six of Interview guide). These preference cards are a part of the registration mater ials and whether or not the student f i l l s out the card is optional. Also, at the two private schools Included 1n this study, the Religious Preference Card was being used. However, the State College system does not permit the use of the Religious Preference Card. This practice by the State Colleges has made 1t more d iffic u lt for the cam pus minister to Identify the students of his denomination. Often the students were not even aware that their church sponsored a minister and programs on the cam pus for them. Facilities The fa c ilitie s used on the selected campuses in this study varied from very expensive privately owned fa c ilitie s to rented homes, or even fa c ilitie s shared with other religious groups (see question number thirteen of Interview guide, also see Table 5). The shared fa c ilitie s ranged from a large multipurpose U R C building used at U C L A to a one room-office at the Fullerton campus. School fa c ilitie s were made available for the various religious groups at each cam pus Included 1n this study, (see question number seven of Interview guide). This av aila b ility was contingent upon the fact that no religious worship services were held. Only activities which were not worship 1n nature were permitted. Each cam pus religious group w as treated by the school administration as a cam pus student organization. The University of Southern California and Claremont Colleges were the only two schools 1n this study to provide any finan cial assistance to the cam pus ministry. Each of these schools has 65 provided a religious center on Its campus. At U S C the center was 40 per cent paid for by the school and the other 60 per cent was to be paid over a twenty year period by the denominations using the fa c ility . The religious center at Claremont was provided and completely paid for by the school. At these two Institutions there was a cam pus chaplain w ho Is an employee of the school. These chaplains serve as the coor dinating agent for the total cam pus ministry at the cam pus and did not replace the minister of any denomination. Analysis by Denomination American Baptist Num ber of Ministers The American Baptist ministry was represented by one part-time and five fu ll-tim e ministers. The campuses of UCR, CSCLB, C S C L A and Claremont Colleges did not have an American Baptist cam pus minister (see Table 1). Implementation of Objectives The main thrust of the Baptist C am pus Ministry was directed to the student. The students were the main concern of the minister. Of the six ministers interviewed, a ll indicated that their ministry was to the student. They were to be the interpreter of spiritual values for the students. The main goal or business of the cam pus minister was to be the Interpreter of Baptist spiritual values regardless of the sur rounding conditions on the campus. The second area of ministry w as with the faculty and administrators. Special efforts were m ade to work with the Baptist faculty and administrators, but the principle concern 66 was for the faculty and administrators 1n general. From 10 to 20 per cent of the ministers' time was devoted to faculty and administrators. There was som e concern for the non-college community. Areas where time and energy were devoted was to the neighbor of the college campus. This was more of a proselyting e ffo rt or a missionary experience for the students where an attempt was made to present the relevance of the Lord Jesus Christ to the non-college community. The Baptist Student Movement was also concerned for the foreign students on campus. The cam pus ministries at UCLA, U C S D and USC, have foreign student fellow- shipping programs. Direction of Ministry Being a student oriented ministry the ministers did considerable student counseling. Usually the time Involved was from ten to twenty hours weekly (see Table 9 and Appendix J). In the Los Angeles area alone, the Baptists have two fu ll-tim e counselors at the downtown coun seling center. The counseling done at the center was mostly concerned with m ilitary service and the draft. Issues - - Cam pus and Non-Campus The Baptist Student Movement usually became Involved 1n such cam pus Issues as the m ilitary draft and birth control. The types of cam pus activitie s sponsored Included clubs, drama tic s , discussion groups, socials, fellowshlpplng, classroom Instruction, workshops, retreats, lectures and service projects (see Table 3). Student Organization The Baptist Student Movement was advised by the cam pus m inister, but was completely organized and run by the students themselves. They 67 held planning meetings and then put the planning Into action. The minister acted as an advisor only. The student officers were selected by the popular vote of their fellow students and were required to be active m em bers of the denomination. Facilities The American Baptist ministry had only one permanent fa c ility , one rented fa c ility and three campuses where fa c ilitie s were shared. Tw o permanent fa c ilitie s were planned for the future (see Appendix H). Financing The financing of the local Baptist ministries (see Table 5) w as 94 per cent by the local churches in the southern California area with 6 per cent income from the national headquarters of the Baptist Church, such a high percentage indicated that the local minister must maintain good communications with the local non-college congregation or the amount of financing his ministry received would tend to become less. This communication was particularly important with a ll the cam pus dis turbances and riots that had been going on 1n the past few years. The commitment of the Baptist Church to the cam pus ministry was indicated by the fact that the local cam pus minister was not required to spend a lo t of time in seeking financial support. Christian Science Number of Ministers The Christian Science Church had ministers (Campus Counselors) on seven of the ten campuses. UCLA, C S C LB and S FU S C did not have C am pus Counselors at the time of the study (see Table 1). The C am pus 68 Counselor 1s the profession representing the Mother Church. The Christian Science had a student organization on each of the seven campuses. Implementation of Objectives The ministry of the Christian Science was s tric tly student oriented. Each cam pus had a C am pus Advisor, preferably a Christian Science faculty member, w ho was responsible for the cam pus student pro gram. The C am pus Counselor served in an advisory capacity only. H ow ever, the Counselor was an authorized "Healer" and would perform heal ings for the students and collect the normal fee for such healings. Direction of Ministry In southern California the Christian Science ministry was a stu dent-run, democratically governed organization. The cam pus organiza tion was required to start with four members of the Christian Science Church and then later non-members were welcomed and encouraged to participate. Issues - - C am pus and Non-Campus The main a ctivity of each cam pus organization was a weekly te s ti m ony meeting. The purpose of this meeting was to heal and liberate the students' lives. The format for the testimony meeting was dictated by The Mother Church 1n Boston, Massachusetts and was as follows: After the Organization Reader, being a mem ber of The Mother Church, had read correlative citations from the Bible and from "Science and Health With Key to The Scriptures", by Mary Baker Eddy, the meeting w as opened for students to te ll how Christian Science was applied by them—healing their diseases, enlarging their capacities 1n studies, sports, e tc ., 69 and helping them find more fu lfillin g relationships. Student Organization A s the testimony meeting described above 1s the main activity of the Christian Science cam pus organization there were not too m any socials and other fellowshlpplng a c tiv itie s . There were som e graduate students Involved and usually several faculty. M uch of the C am pus Counselor's time was spent 1n counseling with the students 1n personal matters or questions regarding the Christian Science religion. The student organization as such did not become Involved In cam pus Issues such as the d raft, birth control or the ecological Issues (see Table 6). The student organization did sponsor lectures, discussion groups, socials, fellowshlpplng, workshops, retreats and their worship services (see Table 3). The Christian Science cam pus organizations were usually slow to become Involved 1n ecumenical programs and before doing so received approval from The Mother Church 1n Boston. The support of a cam pus Religious Emphasis W eek was a typical activity where the Christian Science became Involved ecumenically. Very l i t t l e off-campus Involvement 1n service projects was being done on the campuses studied. Mostly their efforts were to generate a healing Influence am ong themselves which would be fe lt by the whole campus. Facilities The Christian Science had permanent fa c ilitie s at three of the campuses studied, namely, UCLA, U S C and UC SD. They rented or shared fa c ilitie s at four other campuses (see Table 4 and Appendix H). There 70 were n o plans to construct aqy more permanent fa c ilitie s at the schools Involved In this study. Financing The financing of the cam pus programs came 40 per cent from the local churches with 50 per cent being donated by the students and 10 per cent coming from g ifts , endowments, etc. The Christian Science students participated more 1n the financial maintenance of the cam pus program than any other church group studied (see Table 5). The Church of Jesus Christ of Latter-day Saints Num ber of Ministers Claremont Colleges was the only cam pus represented by a part- time Director (Campus M inister). A ll the others studied had fu ll-tim e Directors (see Table 6). Implementation of Objectives The Institutes of Religion sponsored by the Church of Jesus Christ of Latter-day Saints had religious education as its main func tion. All other a c tiv itie s were secondary to this principle objective. The Director of each cam pus program was a professional educator. Each Director in the study had a masters degree and seven were involved in doctoral studies. The Institute Director had no ecclesiastical author ity and, therefore, w as in a unique situation when relating to the other cam pus ministers in ecumenical a c tiv itie s . The Director was responsible to the national Department of Education and the local ecclesiastical leaders. Direction of Ministry The total work of the Director was with the students. He in volved faculty members in discussion groups or socials, e tc ., however, the efforts of the Director were student oriented. The only work done with the non-college community was in the area of communication which usually took several hours per week. Most of the emphasis here was interpreting the happenings at the Institute of Religion and/or higher education at the local cam pus to the local ecclesiastical leaders of the Church. The Director spent approximately 30 per cent of his time in per sonal counseling. Most of the counseling was concerning personal, pre and post marital and religious problems. The counseling of draftees w as almost non-existant, mainly because the local churches provide a pre-induction training program for the young men. With one exception, a ll the Directors at the ten campuses in this study had received pre vious training in counseling (see Appendix J). Issues - - Cam pus and Non-Campus The main cam pus issues in which the students becam e involved were movements for ecology, the restoration of the death penalty and against birth control (see Table 6). Many of the Latter-day Saints students had found student government an excellent place to cause a positive % influence on cam pus and thus m any more students were becoming involved in cam pus government. Various off cam pus service projects were conrnon to the Latter-day Saints college student. Donating services to childrens' hospitals and senior citizens hom es on a continuing basis w as typical. 72 Student Organization The students were organized and functioned as young adults 1n an organization called the Latter-day Saint Student Association. Each cam pus group was organized with student officers. Membership 1n the Church was not required in order to be selected as a student o fficer. The director acted as an advisor to the Student Association and was re sponsible 1n this aspect of his ministry to the local ecclesiastical leaders. F acilities The Latter-day Saints were committed to providing separate fa c il itie s for their college students. At seven of the campuses visited there were permanent fa c ilitie s provided (see Table 4 and Appendix H). Of the other three, two were rented hom es and one was being shared with other religious groups. The national office provided the building, Its furnishings and maintenance (see Table 5). Financing The national offices provided between 90 and 95 per cent of the financing for the Institutes of Religion (see Table 5). All student ac tivities were paid for by the students. Fund raising projects were very co m m o n am ong the Latter-day Saint students. Important was the fact that the Latter-day Saint Directors were professional educators and not required to raise funds to Insure a con tinuation of the cam pus ministry. 73 TABLE 3 A ctivities Sponsored by the Various Church Groups •r- a orr- Q) i/i * r - A ctivities Intra-mural Sports 3 1 4 Church Athletic League 5 2 2 9 Choir 5 4 8 17 Clubs 5 3 3 1 12 Dramatics 3 3 3 3 3 15 Discussion Groups 6 7 10 6 8 5 10 8 7 67 Socials 6 7 10 2 10 5 10 7 47 Fellowship 6 7 10 3 10 5 10 7 48 Formal Classroom Instruction 4 10 1 6 2 7 3 33 Workshops 3 6 10 1 6 6 5 3 6 47 Retreats 5 10 2 6 3 3 2 5 36 Religious Emphasis W eek 1 1 4 2 1 1 10 Lectures 6 7 10 4 10 6 10 8 7 68 Counseling 6 7 10 9 10 6 10 8 7 73 Worship Services 6 7 5 9 10 7 10 2 56 Service 6 8 3 3 4 7 3 4 38 Total Cam puses with Church- Sponsored Ministries 6 7 10 9 10 7 10 10 7 The numbers Indicate the number of campuses on which the activity is sponsored. The data was collected during the interview with the cam pus ministers. Episcopal Number of Ministers Three part-time ministers along with six fu ll-tim e ministers co m prised the Episcopal cam pus ministry 1n southern C alifornia. The cam pus at C S C LA did not have an Episcopal minister (see Table 1). Implementation of Objectives The cam pus ministry of the Episcopal Church was mostly an ecumen ical social resource and action ministry. The ministers were concerned about being "Christian Spokesmen", particularly in the form of social Issues. Because of the limited fu ll-tim e cam pus ministers they were particularly Interested in working with other cam pus ministers 1n form ing action groups and 1n the cam pus ministry in general. Direction of Ministry In southern C alifornia, on the campuses studied, the contact with Episcopalian student m em bers was not as m uch a concern of the minister as helping to form a group to be involved in the areas of poverty sur rounding the cam pus or somewhere else 1n the non-college community. The students ranked no higher than second by the ministers with non-college community being fir s t. A nominal amount of time was spent 1n personal counseling with the students, possibly as high as ten hours per week. M uch of this counseling was in the form of draft Information or unwanted pregnancies. The type of a c tivitie s supported by the Episcopalian ministry w as dramatics, discussion groups, socials, fellowshlpplng, lectures, service projects and worship services (see Table 3). 75 Issues — C am pus and Non-Campus M uch of the work of the Episcopal cam pus ministers was devoted to conmunieating with the non-college community. Being a resource Indi vidual to the non-college community regarding the happenings 1n higher education was important to the ministers. Also being a source of in formation as well as programs to the non-college community occupied m uch of the ministers' time. Owing to the style of ministry of the cam pus m inister, the active Episcopalian students became very involved in social issues (see Table 6). The minister often acted as an advisor fo r community action groups involving som e Episcopal students. Six of the cam pus ministers were actively involved in anti-war action groups, the others expressed their support for this type of ministry. Student Organization Very li t t l e was evident 1n the way of cam pus student organiza tions. One minister indicated he had no student program and did not intend to organize one. The ministers did make som e effo rt to work with the faculty particularly i f they were w illing to help in the social action projects. Foreign students were a concern to the Episcopal minister and he spent time in helping to organize, on an ecumenical basis, a fellow- shipping program for them. Several service projects in the non-college community are spon sored by the cam pus ministry. The service projects included tutorial services for the underprivileged, health clinics and similar projects. These projects were designed to be the "witnessing in action" of the 76 Christian Life. Facilities The fa c ilitie s of the Episcopalian ministry were: O ne permanent building at San Diego, two rented fa c ilitie s , and at four other loca tions the ministers had an office in the Religious Center or University Religious Conference building (see Table 4 and Appendix H). Financing The financing of the ministry was 100 per cent from the regional organization (see Table 5). This indicates that the local minister was not too concerned about fund raising and did not have to spend too m uch time 1n this area. The number of Episcopalian cam pus ministers in southern California was decreasing significantly. The average had been one less cam pus minister per year. Jewish Number of Ministers A ll ten campuses studied had Jewish cam pus ministers directing the program. Seven ministers were fu ll-tim e and three were part-time in the ministry (see Table 1). Implementation of Objectives The Jewish cam pus ministry was unique in its ethnic and cultural orientation. M uch of the time and e ffo rt on the part of the ministers (Rabbis) was devoted to helping the Jewish undergraduate student under stand and appreciate his Jewish background. The minister was trying to create an environment where the Jewish student could meet, get acquain 77 ted and marry within the cultural background. The Jewish cam pus organ izations were called H llle l and B'nal B 'rith and were non-denom1na- tional. For the sake of continuity they are referred to as Jewish cam pus ministries in this study. Direction of Ministry The cam pus ministry of the Jews was undergraduate student o ri ented. The rabbis, 1n this study, m ade very l i t t l e e ffo rt to work with the graduate students, the faculty or the administration. They were not concerned about the non-college community except 1n the attitude of service. The rabbis were able to get a lo t of help 1n the counseling area of their ministry. This was accomplished by using group techniques and particularly student organized teams of counselors. The dorms were favorite locations for this team operation. The team m em bers would co operate 1n working with several Individuals. Even after a ll th is, the rabbis s t ill spent approximately fifteen hours per week 1n counseling (see Appendix J). M uch of the counseling was regarding religious, ethnical and personal problems. Because of their heritage, considerable counseling w as done regarding Jewish and non-Jewish marriages. Issues — C am pus and Non-Campus The cam pus Issues the Jewish students became Involved 1n were varied. There w as a lo t of student activity am ong the Jewish students, probably more than any other single religious group. The Issues were birth control and family planning, the d ra ft, the morality of war, the Soviet Jewish persecutions, problem pregnancies, ecology and the sub cultures (see Table 6). 78 TABLE 4 Facilities Available For C am pus Ministry Facilities C O Denominations O w ned Rented Shared Total Facilities PIanned Construct!’ American Baptist 1 1 3 5 2 Christian Science 3 2 2 7 0 Latter-day Saints 7 2 1 10 2 Episcopal 1 2 4 7 0 Jewish 1 0 9 10 1 Lutheran 3 1 2 6 1 R o m an Catholic 5 2 1 8 2 United C am pus Christian Ministry 0 1 9 10 0 United Methodist 4 1 2 7 1 Totals 25 1 1 33 Information gathered during Interviews with cam pus ministers. See Appendix H for further details. 79 The off-campus student involvement included a "half-way-house" for former mental patients, tutoring of underprivileged young people and other service projects. Student Organization The students were organized with their leaders being selected by a popular vote. Being of Jewish background was not necessary in order to hold student office. The cam pus minister acted as an advisor for the student program. The students financed most of their activities and a five dollar per year fee w as charged, but w as not mandatory. F a c ilities Only one permanent fa c ility and nine shared fa c ilitie s consti tuted the Jewish ministry of the campuses studied. There were plans for building a new permanent structure to replace the one which re cently burned at U S C (see Table 4 and Appendix H). The Jewish ministry functioned well when sharing fa c ilitie s , however, their student pro grams were m uch more active when they occupied their ow n fa c ility than when they were sharing fa c ilitie s . Financing The financing of the Jewish ministry was on a 55 per cent, 35 per cent national and 10 per cent local basis (see Table 5). The local cam pus minister w as always concerned regarding money, but usually was able to secure enough for the desired cam pus program. Lutheran Number of Ministers The campuses at UCR, S FU S C and Claremont Colleges did not have 80 Lutheran cam pus ministers. All other campuses had ministers of which fiv e were fu ll-tim e and two were part-time (see Table 1). Implementation of Objectives The cam pus programs were of two varieties. One type was very student oriented with worship patterns being rather prominent. The other style was completely an ecumenical attempt to be Involved 1n social action and reform in higher education. The la tte r w as only on two of the seven cam pus ministries interviewed. The minister at U C L A and U C S B were rather different from the other ministers. The local atonomy and self-direction style of administration was certainly a fac tor in explaining the different types of ministry am ong the Lutheran cam pus ministers. Direction of Ministry The Lutheran ministry was student oriented in nature. The cam pus minister was mainly concerned for the students and their spiritual well-being. This explained why each of the cam pus ministers provided a worshipping opportunity for the college students. The ministers interviewed were not concerned particularly for the faculty, admini stration or foreign students. Counseling w as once again an important factor 1n the cam pus min is try . The Lutheran ministers spent from ten to fifteen hours weekly in personal counseling. Most of the counseling was on personal, pre and post m arital, scholastic and draft. Draft counseling w as by far the largest single facet of the personal counseling. Several of the ministers were very anti-war inclined themselves and thus attracted more draft counselees (see Appendix J). 81 Issues - - C am pus and Non-Cam pus The cam pus Issues which attracted the Lutheran students were the d ra ft, birth control, ecology, morality of war and capital punishment (see Table 6). Their involvement was not as decisive as several other denominations, however, this depended upon the position of the minister. Student Organization C am pus activitie s Included choirs, clubs, dramatics, discussion groups, socials, fellowshlpplng, workshops, retreats, lectures, class room instruction, and worshipping services (see Table 3). The a c tiv i ties were planned and carried out by the Lutheran Student Association, which was the o ffic ia l Lutheran student organization on the college campuses. Officers were not required to be m em bers of the Lutheran Church and were voted into office by the popular majority of their fellow students. The club a c tivities included the Active Young Luth erans which was the p o litic a lly active group on the campuses. The off-campus a c tivitie s were those of service to the under privileged. Particular emphasis was given to the tutoring programs and other community service projects. F acilities The fa c ilitie s of the Lutherans included three permanent struc tures and one rented fa c ility . Tw o other cam pus ministers shared fa c i litie s and use the religious centers' fa c ilitie s for socials and group discussions, and other a c tiv itie s . There was also a permanent structure planned for U C S B 1n the not too distant future (see Table 4 and Appen dix H). 82 Financing The financing of the Lutheran cam pus ministry was on the basis of 34 per cent from the local churches, 33 per cent from the regional offices and 33 per cent from the national offices (see Table 5). The dependence of 34 per cent on the local churches gave the local congre gation a rather substantial influence on the policy and style of the local cam pus m inistries. R om an Catholic Number of Ministers The Catholic ministry had ten fu ll-tim e cam pus ministers, at least one on each cam pus studied. Several campuses, lik e U C LA and USC, had two ministers (see Table 1). Implementation of Objectives The Catholic ministry differed slightly from the national objec tives. The minister was the single most important factor. I f the minister was more socially oriented, his local program was also more social Issue directed. The providing of liturgy was an integral part of the ministry and was never slighted on any of the campuses. Direction of Ministry The R o m an Catholic cam pus ministry w as a student oriented pro gram. The main thrust was to provide worship opportunities and pas toral counseling for the college students. Often the faculty were in volved in the cam pus program, however, i t was mostly in the worship service. Also at several of the campuses, various Catholic Priests were pursuing degrees at the school and they were teaching classes in cath 83 olic theology and doctrine to the undergraduate students at the N ew m an Centers. These campuses included UCLA, UCR, CSCF, CSCLB, and Claremont. The Catholic ministers were not involved with the non-college community except where the congregation included the non-college parishioners as part of the worshipping congregation. In addition to hearing confession, the cam pus ministers (Priests) were available for personal counseling. The majority of counseling w as pre-marital and draft in nature. This pastoral counseling involved about ten to fifte e n hours per week (see Appendix J ). Student Organizations The N ew m an Student Association was the nam e of the national Catholic student organization. O n each cam pus was a chapter of this national organization. The students elected their officers by a major ity of the popular vote. A student need not be a Catholic to hold office. The student activities sponsored by the N ew m an Association in cluded the church athletics, choirs, dramatics, discussion groups, socials, fellowshipping, formal classroom instruction, workshops, re treats, lectures, and worship services (see Table 3). Issues — C am pus and Non-Campus The cam pus issues the Catholic students became involved in were d ra ft, morality of war, ecology, problem pregnancies, capital punish ment and subcultures. The Catholic ministry also became active in opposition to birth control issues and abortion (see Table 6). The off-campus service projects included gathering food and clothing for needy Mexican families and then taking these collections to Mexico to distribute them. Also, the N e w m a n students collected 84 items for the underprivileged in southern C alifornia. Facilities The fa c ilitie s of the Catholic were the most in number next to the Latter-day Saints. The Catholic Church believed the cam pus minis try needed a physical building with which to identify. The strong m o tivation to provide worship services was also a strong contributing factor. Of the campuses studied, fiv e had permanent fa c ilitie s , two more had rented fa c ilitie s and one ministry w as shared with other mini sters. Also, the Church was planning to construct two more permanent fa c ilitie s (see Table 4 and Appendix H). F i nances The administration of the Catholic cam pus ministry was a type of jo in t coordination between the cam pus minister and his immediate superior. The Catholic ministers were not burdened with financial pro blems as were m any m inistries. Ninety per cent of the finances cam e from the local church and 10 per cent are supplied by the regional organizations. The student a c tiv itie s , however, were financed mainly by the students themselves. Their programs were not exhaustive, thus there w as no real drain on the students (see Table 5). The above financing differed slightly according to the a b ility of the local churches to support the cam pus ministry. In areas where local churches were having a d iffic u lt time, the regional organization m ade up the difference in order that the cam pus ministry would not suffer any losses due to lack of local funding. 85 TABLE 5 Sources of Financial Support on Percentage Basis Religious Group American Baptist Christian Science Latter-day Saints Episcopal Jewish Lutheran R om an Catholic United C am pus Christian Ministry United Methodist 40 0 ) O i- 3 O CO to c o •r* + ■ > r— t O c o •r- + ■> f— to to nd nts, etc 0 ) tO N to N + ■ > id at JC C *r- C c i/) 5 r - O O C O C 0 > a s u • n to • r — (0 " O + ■ > o U 3 O) O ) ■ M O ) 3 < 4 - -O O -C 0) V to * - ■P •I - c — J o Q £ O Z O CO U J Ul 94% 6 % 40% 50% 10% 90% 10% 100% 55% 35% 10% 34% 33% 33% 90% 1 0 % 1 5 % 50% 35% 30% 50% 20% Information collected during interviews with the cam pus ministers. 86 United C am pus Christian Ministry Number of Ministers All ten campuses studied had a full-tim e U C C M minister (see Table 1). Each minister w as ordained and nine of the ten were from the Presbyterian Church. O ne was an ordained Church of Christ minister. Implementation of Objectives The U C C M appeared to be doing a good job of implementing the objectives. Their style of ministry w as different from the other cam pus ministers which m ade i t d iffic u lt to evaluate. The administrative structure of the U C C M w as such that the local minister w as free to do whatever he fe lt w as most important to his campus. He had to be able to defend and ju s tify his m ode of ministry with his fellow cam pus ministers in southern California. Direction of Ministry The United C am pus Christian Ministry was an ecumenical ministry of five separate churches w ho sponsor a campus minister from one of the churches. The U C C M was almost devoid of student involvement (see Table 3). The ministry was directed to the mission of being a c ritic of the college or university, a voice to the administration and the "con science" of the college or university. The ministers liked to classify themselves as "marginal men". Marginal m en indicated that they are free from entanglements of administrative politics and yet were involved enough to be unbiased critic s (see Table 6). They wanted to be the "gad fly " 1n the action, particularly in the reforming of higher educa tion. One of the U C C M cam pus ministers expressed the concept that he wanted to help the administrators be "Christians". The U C C M ministry 87 was an education ministry not a student ministry. The U C C M style of ministry was so unique and different from the typical cam pus ministry that som e cam pus ministers f e lt that the spon soring churches were attempting to use the U C C M cam pus ministry to le t som e radical young ministers "find themselves" before they were removed from the parish style ministry. Issues -- C am pus and Non-Campus Because of the nature of their m inistry, the U C C M was not in terested in student personnel services unless 1t called attention to a shortcoming of higher education. The type of student involvement the U C C M used w as workshops on draft information and h ow to counsel the conscientious objectors, or birth control and abortion information (see Table 6). Once the cam pus assumed these services the cam pus minister m oved on to other areas of concern. A good example of this w as evident in the amount of counseling done by the minister. At the time of this study most campuses had their ow n draft information center, birth con trol and abortion center. Therefore, the counseling load of the min isters was almost at a standstill (see Appendix J). The off-campus, non-college conrnunity w as an area the U C C M used to generate movements of social action. M uch of the local m inister's time was spent in communicating with off-campus agencies. Student Organization The U C C M ministry w as so oriented in the newer m odes of minister ing that the concept of student organization had been completely aban doned. Students were counseled on a one to one basis, but there was no formal student organization. 88 F acilities The fa c ilitie s were indicative of the style of ministry. In the campuses studied there w as not a permanent physical fa c ility owned by the U C C M . There was only one rented fa c ility and nine cases of shared fa c ilitie s (see Table 4 and Appendix H). The U C C M is "not a program, but an office" as the southern California coordinator expressed during the interview. There w as no desire to have a physical plant to in cumber the free style of m inister, only an office to receive messages, phone calls and do som e counseling. Financing The financing of the local U C C M cam pus ministry cam e 15 per cent from the local churches, 50 per cent from the regional organizations and 35 per cent from the national offices (see Table 5). United Methodist Number of Ministers The United Methodist cam pus ministry in southern California had one part-time and six fu ll-tim e ministers. The campuses of UCR, U C S B and Claremont Colleges did not have United Methodist ministers at the time this study was conducted (see Table 1). Implementation of Objectives The Methodist cam pus ministers often differed slightly from the national objectives. The differences resulted more in the different personalities involved in the ministry. I f the minister was deeply con cerned about the social issues, his ministry would be so directed. The style of ministry, while not radically different from the national ob- 89 jectives, tended to follow the personality and major concerns of the minister. Direction of Ministry The cam pus ministry of the United Methodist was a student o ri ented ministry with emphasis upon the ecumenical aspects of ministering. There was also an attempt made to involve faculty and administration to augment the student program. The attempt was to work with the local church and thus not be a cam pus church. Also, the Methodist ministry was directed toward the foreign student with regard to fellowshipping and the witnessing of Jesus Christ. Counseling was a large portion of the Methodist ministry. Pos sibly ten to fifteen hours weekly were devoted to pre and post m arital, personal, religious and scholastic problems (see Appendix J). There was som e draft and Conscientious Objector counseling and the ministers had been prepared to handle these particular areas of counseling. Issues — C am pus and Non-Cam pus The cam pus issues the Methodist Student Movement becam e involved in were ecology, problem pregnancies, the morality of war, d ra ft, birth control and abortion (see Table 6). The students were the motivating forces with the ministers guiding their efforts for most effectiveness. The activities the Methodist Student Movement sponsored were dramatics, discussion groups, socials, fellowshipping, classroom in struction, workshops, lectures, and service projects (see Table 3). These activities were run by the students and the officers they had elected. 90 Student Organization The Methodist Student Movement w as the o ffic ia l nam e of the na tional student association. This was a student run organization with the minister being involved in the planning and the execution of the plans. The officers need not be Methodists and were elected by a majority of the popular vote. The service projects included such items as working at child ren's hospitals, senior citizen and convalescent homes, collecting of goods for the poor and tutoring programs for the underprivileged. F a c ilities The fa c ilitie s provided by the Methodist Church for the cam pus ministry were four permanent physical fa c ilitie s and one rented, with two others being shared fa c ilitie s fo r the part-time ministry. There was one permanent fa c ility being planned for the Fullerton campus. The commitment to construct fa c ilitie s tended to be lessening according to the ministers interviewed (see Table 4 and Appendix H). Finances The finances for the local cam pus ministries cam e 30 per cent from the nearby local churches, 50 per cent from the regional organiza tion and 20 per cent from g ifts and endowments (see Table 5). The salaries were paid by the regional offices, buildings and maintenance by the local churches and g ifts . There w as also a decrease annually in the m oney and personnel available for the cam pus ministry of the Methodist Church. This chapter has presented a description of the ten cam pus pro grams sponsored by the nine denominations used in this study. The attempt to determine effectiveness is discussed in Chapter VI. The description has been based on the findings from the responses to seventy-two interviews. The information was arranged according to five of the seven questions stated in the statement of purpose in Chapter I . The description has followed a similar format with each denomination described. 92 TABLE 6 Involvement of Religious Organizations in C am pus Issues Religious Group American Baptist Christian Science Latter-day Saints Episcopal Jewish Lutheran R o m an Catholic United C am pus Christian Ministry a E IQ O United Methodist Total Groups Participating -o C lO O V O l o 0> E • r CO « / ) + ■ > 0 > c -o • r c 4 ) c O a > E lO L - c E - C 1 0 (0 c < / ) 4 - > 3 c J - •r* c o> a> I/I C 0) ( A « * - 0 ) > 3 3 E O O s . o Q . Q . -C u 10 3 >> o. 0 3 § 1 / 1 1 0 oS • r - 4 - > +y * r § ■U C ° i 4 - > •M o ^ 3 r * - OJ r — f c . • n t f r - lO O 1 0 x > T3 < 0 C T ) O . IO o 4 - > XI * - o 3 O 2 l O S . o (O 3 £ c . 4 J o o LU LU 0 0 a. CO h- O . 6 4 2 3 1 2 2 6 3 1 2 7 6 7 5 6 10 7 8 7 7 5 7 6 2 9 10 5 10 8 3 4 7 3 10 6 4 6 3 2 4 3 1 7 3 2 5 6 2 5 9 2 10 10 4 10 7 8 9 6 10 2 1 4 5 2 4 5 1 7 50 35 47 44 24 37 36 17 Totals do not indicate negative or positive support for the issues listed. Information collected during Interviews with the cam pus ministers. C H A P T E R VI DISCUSSION A N D IMPLICATIONS The central theme of this study has been to determine the na tional and local objectives of the cam pus ministry and to determine the extent to which these objectives were being implemented. In addition* the methods of implementation of the objectives were studied. In this chapter a comparison of the effectiveness of the cam pus programs as judged by certain c rite ria is discussed. Objectives—National and Local The cam pus programs of the more conservative churches tended to be student oriented in their ministry. These include the Baptist, Christian Science, Latter-day Saints, and Lutheran. The Jewish w as more cultural oriented and thus the cam pus program was also student directed. The above mentioned cam pus programs were concerned about providing formal classroom instruction on religious problems, church doctrine and Christian living. The local objectives of the Baptists, Christian Scientists, Latter-day Saints and Lutherans were In very close harmony with the national objectives. The main difference w as in the statement of the objectives not in the objectives themselves. Because of the three divisions of Judaism the Jewish cam pus min istry concentrated on the cultural aspects of their heritage and most of the classroom experiences were not theologically oriented. 93 94 The Catholic and Methodist cam pus ministries often differed slightly from the national objectives. The differences resulted chief ly from the different personalities involved in the ministry. I f the minister was deeply concerned about the social issues then his cam pus ministry was thus directed. The style of m inistry, while not radically different from the national objectives, tended to follow the person a lity and major concerns of the minister. The local Episcopal cam pus ministry differed most from the na tional objectives. The national objectives indicated a student orient ed program with worshipping services, study or discussion groups, and witnessing activities directed toward the community. The next area of concern was the idea of service and student involvement in social issues and fin a lly the reconciliation of the conflicts in higher education. The Episcopal ministers reversed the order and were involved 1n social issues and the conflicts in higher education. They were not greatly concerned about providing students with worshipping services and group discussions, even though their stated local objectives would in dicate otherwise. The U C C M is not a student ministry and they do not pretend to be ministering to the needs of the students. As is indicated in their national objectives they are attempting to be responsive to the social needs of the community. Also they are responding to the organizational needs in higher education. The local minister has freedom to place his efforts wherever he feels they w ill yield the greatest reward. Social action, issues of oppressed m inorities, problems in higher education or whatever is most pressing near the cam pus becomes the main concern of 95 the U C C M Minister. Ecumenic ism is of particular interest to U C C M for various reasons. F irs t, i t is the order of the day to be growing to gether in brotherhood and acceptance of others—Brotherhood is more im portant than theology. Second, the financial support for the U C C M is decreasing each year. The plans for the next school year (1972-73) w ill show this fact as there w ill not be ministers at the State Col leges located in San Fernando, Long Beach, or Fullerton. Modes of Ministry In order to better illu s tra te the types and styles of cam pus ministry in southern C alifornia, a general statement regarding each of the four historic styles is given. Pastoral The Pastoral or integrative role has been primarily individual- oriented. The Pastoral role is most effective in m om ents of personal stress which includes such actions as prayer, spiritual counseling, Pastoral calling, hospital visitatio n and conducting funerals. A deep concern for personal need and want is evidenced Including sp iritu al, social and physical. Priestly The Priestly or pattern-maintenance role seem s symbolic and cul tural. I t is characterized by preaching and the interpretation of the belief and doctrine. Typical of the Priestly role is the adaptation of persons and resources in conformity to institutional norms and laws, leadership in worship, and celebration through the sacraments. TA B LE 7 Modes of Cam pus Ministry Pastoral American Baptist Christian Science Latter-day Saints Jewish Lutheran R o m an Catholic Priestly American Baptist Christian Science Latter-day Saints Episcopal Lutheran R o m an Catholic United Methodist Prophetic Episcopal United C am pus Christian Ministry United Methodist Governance United C am pus Christian Ministry Information collected during interviews with cam pus ministers. 97 Prophetic Prophetic inquiry or adaptive role emphasizes the powers of ra tio n a lity to effect adjustment of organizations, norms, and persons to a changing environment. The Prophetic role bespeaks the following action: To train and educate, to appropriate from a perceived external social re a lity or situation such language and cognitive argumentation as w ill bring one's ow n institution and people into harmony with that defining external situation. Governance or Kingly Governance or goal-attainment role is essentially instrumental in nature. I t emphasizes u tiliza tio n of components—sltuational fac tors (physical and financial resources), other factors, and organiza tions for the achievement of particular goals. The advancing of educa tional objectives, manipulation of finances, the construction of fa c il itie s , and board and committee activ ity represent obvious particulars. Even so, the recognition of and competence for effective guidance and leadership as c ritic a l aspects of modern organizational lif e are also integral to the governance role (51,11:315). The traditional cam pus ministries have been characterized by both the Pastoral and Priestly and, as can be seen in Table 7, the majority of those included in this study s t ill continue In these two roles. Those cam pus ministries which are Pastoral in nature are the Baptist, Christian Science, Latter-day Saints, Jewish, Lutheran and Catholic. The Baptists, Christian Scientists, Latter-day Saints, Episcopa lians, Lutherans, Catholics and Methodists are Priestly in their 98 mode of ministry. The two newer m odes (Prophetic and Governance) of ministry are not shared by m any cam pus m inistries. The most involved with these styles of ministry is the U C C M . The Episcopalians and Methodists are experimenting with the Prophetic and the U C C M stands alone in real ef forts to be involved in the Governance style of cam pus ministry. Comparative Effectiveness The comparison of the effectiveness of the cam pus ministries in southern California is based on the following c rite ria : (1) Percentage of denominational undergraduate students Involved in the local cam pus program, (2) support by sponsoring agencies as determined by the trends in financing and fa c ilitie s , (3) time of minister spent in personal counseling, (4) cam pus issues in which the ministry is involved. Percentage of Denominational Undergraduate Involvement I f there were no students on cam pus then six of the nine minis tries studied would cease to have purpose, as they are directed toward the student. However, the other three ministries would continue with l i t t l e or n o change in their present m ode of operation. The percentage of undergraduate student involvement was one of the questions on the interview guide (see question twelve, parts b and c, and Appendix I ) . The response was mostly determined by the overall objectives of the local ministry. The percentages of undergraduate student involvement is graphically shown in Table 8. A generalization can be made that the more student-directed the m inistry, the higher the percentage of under graduate Involvement. Formal classroom instruction tended to be an 99 important factor in the number of students Involved (see Table 3). Al so, when compared to the general sample of students, the religiously a ffilia te d are somewhat more conservative in religious beliefs and in social and academic attitudes (51,11:136). The sponsoring agencies which are more conservative in theology as well as attitudes toward social change are those w ho direct the local cam pus ministers to be student oriented. These include the Baptist, Christian Science, Latter- day Saint, Jewish and Lutheran. The Catholic and Lutheran, though student oriented, have not been as successful as som e of the other min istries at involving the undergraduate (see Appendix I ) . Facilities The number of permanent fa c ilitie s which the sponsoring church provides for the cam pus ministries in southern California was used as another criterion for success (see Appendix H). The assumption was that the more corrmitted to the cam pus m inistry, the more m oney the church would Invest 1n permanent fa c ilitie s . Facilities are necessary in the traditional modes of m inistry, namely, the Pastoral and Priestly. A s is shown in Table 4, the trad itio n ally conservative or fundamentalist churches are also the sponsoring agencies with the most permanent and rented fa c ilitie s . The following totals which include permanent and rented f a c ili ties are significant: Baptist, two; Christian Science, fiv e ; Latter-day Saint, nine; Lutheran, four; Catholic, seven. I t should be noted that the number of fu ll-tim e ministers varies with each denomination (see Table 1). Another way of looking a t this fact 1s that a part-time pro gram would not have the sam e need fo r a permanent structure as would a 100 TABLE 8 Percentage of Denominational Undergraduate Students Involvement in the C am pus Ministry by Denomination Average Religious Group Percentage American Baptist Christian Science Latter-day Saints Episcopal Jewish Lutheran R om an Catholic United C am pus Christian Ministry United Methodist 15 70 10 20 10 10 2 Information collected during interviews with cam pus ministers. See Appendix I for more details. 101 fu ll-tim e program. Financing by Sponsoring Agency W h en discussing financing, during the interview, n o attempt was made to compare the salaries of the ministers. The issue in question was the number of ministers on the campuses studied in southern C alif ornia prior to , at the the time of the interview, and those projected for the future (see Table 5). The U C C M and Episcopal ministers in dicated that their cam pus ministers were decreasing each year in south ern California. The trend for these two ministries has been for the last several years to lose support for at least one fu ll-tim e cam pus minister each year. The Methodists indicated a decrease in funds available for the cam pus program. The Methodists in southern C alifor nia and those nationally were considering joining the U C C M in sponsor ing ministers. The trend in Baptist and Lutheran cam pus ministries is to in crease the number of ministers as the need arises. However, this in crease has not been fast enough to satisfy those w ho now are working part-time on the various campuses. The Christian Science Church plans to continue with the C am pus Counselors and w ill remain a part-time ministry. The Latter-day Saints, Catholic and Jewish Ministries are increasing each year. This fact is not shown in this research because a ll the campuses studied had mostly fu ll-tim e ministers. Nationally the figures show increases 1n each of these denominations. The evidence seem s conclusive in this study that those cam pus ministries which are Pastoral and Priestly in their m ode of operation are increasing slowly in the percentage of undergraduate student in 102 volvement, the number of permanent fa c ilitie s , and the amount of finan cial support given to the cam pus ministry. Time Spent in Personal Counseling The ministers of those cam pus ministries which are student directed spent a higher percentage of their time in personal counseling than did the cam pus ministers of the "issue and action" directed min istries (see Appendix J). Most of the personal counseling was with the undergraduate students with l i t t l e personal counseling being given to the graduate students, faculty or administrative personnel. The Christian Science C am pus Counselors indicated they spend approximately 50 per cent of their time in personal counseling. This personal counseling also included the time spent in healings that the counselor might be called upon to perform. The Latter-day Saints cam pus Directors spent, on the average, 45 per cent of their time in personal counseling. Most of the personal counseling involved scholastic, pre-and post-marital, and theological problems. The cam pus ministers of the Baptist and Catholic Churches spend 35 per cent of their time in personal counseling. The Lutheran and Jewish each indicated they spent approximately 30 per cent of their ministry in counseling students. The Methodist reported 25 per cent, while the Episcopal gave 15 per cent and the U C C M estimated 10 per cent of their total cam pus ministry w as devoted to personal counseling with the undergraduate students (see Table 9). The cam pus m inistries which are Pastoral and Priestly in nature devoted more time to personal counseling. The student problems were 103 very similar notwithstanding the denomination. Similar m odes of min istry tended to be counseling the sam e basic personal problems. In cluded in these basic items counseled were pre-and post-marital pro blems, scholastic problems, theological problems, problem pregnancies, problems of promiscuity, and problems of m ilitary service. The counseling of the cam pus ministers devoted to the Priestly and Governance styles of ministry counseled problems in the general areas of abortion, birth control, and m ilitary service. W hen the school administrators can be convinced that counseling centers fo r the above problems are necessary, these cam pus ministers m ove on to other areas of concern in higher education. The C am pus Issues In Which The Ministry Becom es Involved The cam pus issues in which the religious organizations became involved were in the establishment of information and counseling cen ters for birth control, abortion, and family planning (see Table 6). Students from the religious organizations took both sides of the de bates over the establishment of the above information and counseling centers. The Catholic and the Latter-day Saints students, because of theological b eliefs, were opposed to the centers establishment. Most of the other religious organizations were for the establishment of the Information and counseling centers dealing with problems of birth con tro l, abortion, and family planning. M ilitary service was another cam pus issue where the students of religious organizations became involved. The ministers devoted con siderable time working with students who were concerned over the draft and the morality of war. Many students were concerned about the inter- 104 ruption by the draft in their pursuit of an education. Ecological a ctiv ity was another area where the students becam e deeply Involved and consequently the ministers were devoting time to help guide the student a c tiv itie s . Capital punishment was another Issue which Involved the students of the religious organizations, main ly because of its religious overtones. One of the remaining areas of student Involvement w as trying to get changes in the "Establishment" both of higher education and society. The other area w as that of student government. The involvement 1n student government tended to be an attempt on the part of the students to instigate change in a legal and recognized fashion. Other areas of student Involvement can be noted 1n Table 6; however, the major Items have been discussed. Those churches involved in the newer m odes of m inistry, namely Prophetic and Governance, were struggling for continued support. This could be the d iffic u lty of a beginning stage and once these styles of ministry have proven effective, the support might be forthcoming. I t could also be interpreted that those students w ho were on the campuses when these newer mode ministries were started were not noticeably a f fected by these styles of ministering. Now, as these former students take their places on the governing boards of the local churches, not having been favorably Impressed as students by the Prophetic and Gov ernance m odes of m inistry, they m ay not be w illing to vote or direct m oney into the cam pus ministry. The time devoted to personal counseling has not varied greatly over the years 1n Pastoral and Priestly m odes of ministry. However, 105 with the newer inodes of Prophetic and Governance, the amount of time the cam pus minister devoted to personal counseling has decreased. The newer m odes require less time with the students and more time devoted to the cam pus administration and the non-college conmunity. The cam pus issues the ministry becom es involved in are changing as the issues of society continue to change. The cam pus ministers are involved in cam pus issues more than ever before. The Prophetic and Governance roles of ministry are constantly involved in cam pus and non cam pus issues, where as the Pastoral and Priestly roles have become more attuned to the climate of the cam pus issues in the past few years. The Unorthodoxy of C am pus Ministers The cam pus ministers on cam pus are, of course, clergymen. I t should be remembered that the great majority are ordained, and most of the remainder have had som e seminary training. However, cam pus min isters are not representative of a ll ministers. Whether through self selection, recruitment policy, or experiences of the campus, those w ho minister to higher education d iffe r systematically from their counter parts in the local churches. They are p o litica lly more lib e ra l, have more interest in new s of national and world a ffa irs , and reveal more support for ecumenical movement (32:193). They are more c ritic a l of their denominations, have more formal education, and are more favorable to churches taking stronger interest in social action. In these ways, the cam pus minister differs from his parish colleague. Another compon ent is the cam pus ministers' greater support of such agencies of change as the United Nations, the AFL-CIO, and the World Council of Churches. 106 They are less traditional and favor more change than the local church ministers (15:212-215). The Marginal M en "Marginal" has become a fashionable word am ong cam pus ministers to describe their position at the edge of both church and university. A source of great ambiguity, this marginality represents, for ministers, an opportunity and a danger, a freedom and a vulnerability. The cam pus minister is free of m any of the institutional bonds that keep things from happening. Not having to worry about tenure, policy, promotion, or graduating, he can take risks that others cannot. The minister can contact and bring people together w ho have never met before. The perilousness or negative side of being a marginal m an is also ever present. W hen a campus minister is confronted by a decision in which the price for integrity appears to be greater than he alone can pay, he m ay feel isolated and vulnerable. This sense of isolation pro duces in som e m en inaction, compromise, or a rebellious posture with respect to the cam pus ministry. Role Conflict of C am pus Ministry This study brought to lig h t the problems of role conflict or crisis am ong the cam pus ministers. This conflict begins with the lack of adequate job description when a minister assumes the program at a college or university. For the more conservative m inistries, already mentioned, the guidelines are usually clear and complete. This is due to the formal classroom instruction, personal counseling and social activities the minister is responsible to oversee along with the wor 107 ship services. The real conflict com es in the more creative or Inno vative m inistries, where the minister is le ft to develop his ow n pro gram. The co m m o n tendency of these cam pus ministers is to deny their symbolic function and thus become obvious in their bored, routine, dis interested performance of time-worn rite s . These ministers have typi cally made heroic, but unrealistic, demands of themselves and conse quently have suffered the "tyranny of expectations". Furthermore, lone liness and isolation are frequently the result of effectiveness in im portant but controversial or misunderstood areas. While their activism and lack of orthodoxy have cost som e cam pus ministers understanding outside the university, th eir concern for the "whole m an" has likewise cost them understanding inside. Often these cam pus ministers feel i t is quite logical that they should concentrate on those aspects of peoples' lives which the "theology of the univer sity" ignores. The gap between what they see to be done and what they can act ually do is a source of constant frustration to many cam pus ministers. Even when they define their role on cam pus 1n limited and traditional terms, their resources of time, m oney and personnel are hardly adequate to meet the challenge. Turnover in the cam pus ministry is fa irly rapid partly as a result of the frustration level. Many young ministers, finding they feel more at hom e in the university than in the church, leave the cam pus ministry to accept university administrative positions often in the area of student affairs or personnel services. TABLE 9 Average Estimated Percentage of Time Spent in Personal Counseling by C am pus Ministers Per Cent Denomination of Time American Baptist Christian Science Latter-day Saints Episcopal Lutheran Jewish R o m an Catholic United C am pus Christian Ministry United Methodist 35 50 45 15 30 30 35 10 25 Information collected during interviews with cam pus ministers. See Appendix J for more details. The College Student In attempting to meet the students' religious needs, and to resolve questions of their ow n identity and mission, m any cam pus min isters have m oved well beyond the traditional forms and definitions of the cam pus ministry. The programs have shown a steady decline in par ticipation of the undergraduate student. The ministers seem to be more concerned with the more important issues of the whole man. In a sense, what underlies these new directions in the cam pus ministry is a concept of applied theology; in othir words, the idea of taking the ministry to the people and their concerns, rather than wait ing for than to com e to the minister. The fact that the trend in the cam pus ministry is away from wearing clerical collars seem s to under score m any ministers' attempts to move widely within the university community. This "new consciousness" am ong m any cam pus ministers has grown out of a belief that the moral and ethical issues of the time loom so large that the church cannot afford to be shut away from the arenas of cultural and p o litical change. The students' religious attitudes reinforce the sense of paradox in the cam pus ministry. While they tend to reject the traditional forms of institutionalized religion, m any students nonetheless exhibit a deep concern for what historically have been considered religious questions. While students in general m ay be indifferent to religious in stitutions and theologizing, their concern for the condition of m an is remarkable. They are impatient with anything that gets in the way of observing the Second Com m andm ent, although they probably would not talk of i t in terms of "Love thy neighbor as thyself." 110 The religious attitude of m any students can best be character ized as a search for integrated perspectives and moral commitments rath er than for belief jjer s£. These students are essentially interested in questions of meaning and value. Religious Centers The cam pus ministers w ho employ the Prophetic and/or Governance m odes of ministry have l i t t l e use for a permanent fa c ility . During this study various justifications for having a religious center became evident in the form of discernable patterns used in the ministry. These patterns are characterized not only by building location and fellow ship emphasis, but by an underlying philosophy regarding the relation of the cotrmunity of fa ith to the campus. These religious centers have the following distinguishing char acteristics: 1. The center is adjacent, independent, and isolated. I t is not only o ff campus, but is unrelated in sympathy and fact with the so- called secular university. 2. The center is peripheral but penetrating. I t m ay be o ff campus, but its ministry is to the campus. 3. The center 1s marginal but cooperative. Although i t m ay be on the edge of the university, i t seeks to work in its midst. I t re cognizes points at which genuine cooperation is not only possible but necessary. These Include collaboration in counseling, cam pus services and charities, supplemental help 1n moral and morale problems, and minor ministries such as attending major university events of a quasi- m religious nature. 4. The religious center is informally recognized and comple mentary. I t is informally part of the educational mission of the uni versity, an acknowledged a lly in the total enterprise. The center's ow n automony in program, personnel, and support remains unaltered, but i t is no longer merely an outsider. 5. The religious center is formally recognized and o ffic ia lly important. I t has o ffic ia l status and administrative recognition. The university frequently provides a building, or space and helps the re ligious organization achieve both. 6. The center is organically important and o ffic ia lly respon sible. I t figures naturally in the educational process, fu lfillin g its religious role responsibly. This pattern reflects a long history of cooperation, appreciation, and confidence between the religious centers, and between the centers and the university. 7. The center is integral and central. I t symbolizes recogni tion of the importance of religion, its integral relation to learning, and its essential mission in the university. In this chapter a discussion of the findings of this study were noted as well as their implications for practical and further research. These findings were presented as they related to the seven questions given in the Statement of Purpose in Chapter I . There were several areas discussed which arose out of the research, but no attempt was made to resolve the areas presented. Areas such as the unorthodoxy of cam pus ministers, the marginal m en of the cam pus m inistry, the role con f l i c t of the ministers, the types of students the ministers serve and 112 the patterns of religious centers were discussed b riefly . These topics are subjects for future studies. C H A P T E R VII SUMARY, CONCLUSIONS, A N D R E C O M M E N D A T IO N S Sum m ary The Purpose of the Study In recent years, the university has becom e a growing source of economic and p o litical power. Even more recently, the college cam pus has becom e the primary locus of the "counter-culture" of the young w ho are a major force for shaping the culture of the future. The cam pus ministry has emerged as one of the most important contemporary forms of mission for many churches. The cam pus minister can have an important role in helping the students solve their identity problems as they be com e part of the college community. C am pus ministers are in a position to bring important academic resources to bear on shaping the churches' strategies for the future. The ministers can also bring important spiritual and moral resources to bear on solving the crisis of the university. The churches, through the cam pus ministers and the cam pus church- sponsored programs, are faced with the challenge of effectively communi cating with the college student. Although there is a growing number of morally concerned and in tellectually cormitted students on the college campuses, the principal test s t ill facing the religious organizations is to find ways to awaken the majority w ho are indifferent to religious issues. The churches' role is to help the colleges and universities 113 114 prepare the students for lif e its e lf, of which religion is a v ita l part. The churches can assist the student to realize the goal of the total educational system. Every student is under distinctive pressures. Often he is away from h o m e fo r the fir s t time. H e is on his ow n in a new type of com munity where he must find his footing with new associations, new free doms, and new opportunities. While in college he usually chooses his future occupation, often meets his future mate, and often sets the direction of the rest of his life . Central in his college experiences are the demands of assignments, tests, and grades. Every student meets such demands in terms of his ow n developing world view. S o m e students com e to college p a rtia lly prepared for the challenge to their beliefs that the college experience offers; m any com e unprepared. The role of the cam pus minister becom es even more important as he 1s faced with the challenges of finding, contacting, fellowshipping, and opening up channels of communication with each Individual student. The minister attempts to help the student understand the teachings, purpose and mission of the church and the part the church should play in the educational experience of the student. The purpose of this study was (1) to determine the national and local objectives of the existing church-sponsored undergraduate r e li gious programs of the major demonimations on selected southern C alif ornia college campuses; (2) to determine the extent to which the nation al and local objectives were being implemented on the selected college campuses; (3) to compare the objectives and the methods of implementa- 115 tion of the programs of the major denominations studied; and (4) to determine the comparative effectiveness of the cam pus ministries as judged by selected c rite ria . Research Procedure Ten four-year colleges and universities were selected to be used in this study. These schools consisted of four state universities, four state colleges and two private schools. There were more cam pus ministers, more religious centers and better financed programs at the four-year schools than at other institutions. The schools used in the study were the University of C alifornia, located at Los Angeles, River side, San Diego, and Santa Barbara; the California State Colleges (since designated as State Universities) located at Fullerton, Long Beach, Los Angeles, and San Fernando; Claremont Colleges and University of Southern C alifornia. The selection of the churches which were the most committed to providing a cam pus ministry was determined by reviewing the literatu re obtained from the national offices and the lis ts of ministers received from the College and University Religious Conferences. The cam pus min istries of the following churches were studied: American Baptist, Christian Science, The Church of Jesus Christ of Latter-day Saints, Episcopal, Lutheran, Jewish, R om an Catholic, United Cam pus Christian M inistries, and the United Methodist. The three sources of data for this study were the national of fices of each denomination, the local office of each cam pus m inister, and personal interviews with the cam pus ministers. The f ir s t source was the printed guidelines and objectives prepared on a national level. 116 These printed materials are available to the local cam pus minister to guide him in his local ministry. The second source of the data was the regional and local printed materials obtained from the cam pus minister during the interview. From these materials the local objectives were obtained. A review of the denominational literatu re provided only a gener al philosophy or mandate to the cam pus clergyman. Most churches le ft the implementation of the objectives completely to the discretion of the local cam pus minister. This being the case, the purpose of this investigation necessitated a v is it to each of the ten campuses in this study to interview each minister personally. An interview guide w as developed and refined by m eans of a p ilo t interview guide. The Inter view guide in its fin al form consisted of eighteen questions. A per sonal interview was arranged with seventy of the seventy-six cam pus ministers working on the ten campuses (92 per cent of the to ta l). The six remaining ministers agreed to complete and return the interview guide. Only two of the six were returned, resulting in a 94.5 per cent completion of the potential interviews. After reviewing the national, regional, and local printed mater ials regarding their cam pus m inistries, a comparison was made of objec tives, methods of implementing the objectives and th eir success as judged by certain c rite ria . The c rite ria used for ascertaining the success of the cam pus ministries were (1) the percentage of denomina tional undergraduate student involvement, (2) the permanent fa c ilitie s provided by the Church, (3) the number of cam pus ministers in southern C alifornia, and (4) the types of cam pus issues and a c tiv itie s in which 117 the ministry was involved. Findings In Chapter I , seven major questions were asked. These questions and the related findings follow: Question 1. What are the basic national objectives of the cam pus ministries of each of the major denominations and what style of ministry is used to Implement the objectives? Though each denomination had different national objectives, a general classification could be given 1n that they a ll fa ll under the four m odes of ministry. These four m odes are the Pastoral, the Priest ly , the Prophetic and the Governance. The objectives of the American Baptist, Christian Science, Latter-day Saints, Lutheran, and R om an Catholic were d efin itely Pastoral and Priestly. While the Jewish w as mainly Pastoral, the Episcopal and United Methodist were Priestly and Prophetic. The United Cam pus Christian Ministry w as unique in Its efforts to minister in the Prophetic and Governance modes. N o other denomination was directed from the national office to minister 1n these two areas. Question 2. What are the basic objectives of the local cam pus minister? The research indicated that the local minister followed closely the general direction indicated by the national office. The cam pus ministers of the churches that tend to be conservative or orthodox were directing their ministry toward the individual student of their denom inations (Pastoral and P riestly ), while the ministers of the more "pro gressive" churches were directed toward social action and issues. The 118 cam pus ministers of the Catholic and Methodist Churches differed slight ly from the national objectives. The ministers of these two churches were more Involved in the Prophetic or social issues and actions than their national objectives would indicate. The Episcopal ministry d if fered most from their national objectives and the local ministers were social issue or Prophetic oriented, while the national direction w as more Priestly and Pastoral. Question 3. H o w does the cam pus minister attempt to implement the national and local objectives? a) To w ho m does the minister direct his ministry? b.) What proportion of e ffo rt is directed towards the student, the faculty, the administration, and the non-college community? The ministries of the Baptist, Christian Science, Latter-day Saints, Lutheran and Catholic were directed more toward the individual student. The cam pus minister spent the vast majority of his time and energy in student oriented activitie s such as classroom instruction, counseling, worship services and socials. The time spent in each of these a c tiv itie s varied with the personality of the minister. The essential ingredient of a v ita l ministry was a v ita l minister. The Jewish sponsored cam pus program was culturally centered with the minister implementing the national goals of maintaining the Jewish trad itio n , heritage and custom. The minister provided a Jewish atmos phere where fellowship could take place. The student was paramount in this endeavor. However, the personal problems and needs of the student were secondary to the Jewish atmosphere and environment. The Methodist Ministry w as becoming more social issue oriented as the national direction was toward a union with U C C M . Locally, the 119 direction depended on the minister, but the general move w as away from the Pastoral and toward the Prophetic. The Episcopal Ministry was moving toward the Prophetic in nature and leaving the Priestly m ode of ministry. The ministers w ho want to be Priestly involved are moving back into the parishes while the younger, more unorthodox minister seem ed to be assuming the cam pus min ister positions. The U C C M had a real sense of mission as i t m oved into the Pro phetic and Governance m odes of ministry. The national and regional leadership definitely fe lt that the future of the cam pus ministry was in the Prophetic and Governance styles of ministering. Success cannot be measured in the num ber of students involved, but in the innovative changes in higher education and the non-college community. Question 4. What type of cam pus issues and programs are used to communicate with the college student? Personal counseling and arranging and delivering lectures were the activities in which the minister spent the majority of his time. Other a c tiv itie s , in the order in which they were most often reported, were discussion groups, worship services, fellowship a c tiv itie s , socials workshops, service projects, weekend retreats and formal classroom in struction. The cam pus issues in which the students became most involved were the establishment of birth control and family planning and information distribution centers. Abortion information was also a part of this particular cam pus issue. Students took both sides of the issue with the Catholics and Latter-day Saints being against the establishment of 120 such centers, while the rest of the students of the church-sponsored cam pus programs were for a dissemination of these types of materials. The draft and m ilitary service issues ranked second in the number of religious groups involved. Ecologically involved activities were next, followed by issues on the morality of war, problem preg nancies, capital punishment, and the changing society (see Table 8). Question 5. Mhat percentage of the denominational students on cam pus are involved 1n the ministry of each cam pus minister? The cam pus ministries which were basically Pastoral and Priestly in orientation had a greater percentage of undergraduate students of their denominations actively involved in the cam pus ministry programs. The Baptist ministry had 30 per cent of their denominational students; The Latter-day Saints had 70 per cent. However, this large percentage is partly due to the education programs used with the high school age students of this church. The Seminary program with the high school students involves a one-hour religious education class at 6 a.m. or 6:30 a.m. each school day. The young people are accustomed to taking religious education classes, thus, upon entering college, i t is quite natural to continue in the formal classroom setting. The Jewish cam pus ministry w as next with 20 per cent student in volvement. Next w as the Christian Science and the United Methodist with 15 per cent each. The Episcopal, Lutheran, and Catholic each approximated their student Involvement at 10 per cent of th eir denominational students on campus. The U C C M Involved only 2 per cent; however, they are not a student oriented ministry. 121 Question 6. What fa c ilitie s are being used to help implement the objectives? The most concerned about fa c ilitie s of the cam pus ministries was the Latter-day Saints. Evidence of this concern was the fact that the Latter-day Saints had seven permanent buildings, two rented buildings were soon to be replaced with permanent fa c ilitie s and only at Clare mont were they sharing fa c ilitie s . The R o m an Catholic Ministry had five buildings which they owned. They were renting two other fa c ilitie s and sharing only one building. Also, the Catholic Ministry had plans to construct two more permanent fa c ilitie s in the near future. The United Methodist had four permanent fa c ilitie s adjacent to the campuses. They were renting only one fa c ility and that w as at UC SD. They shared two fa c ilitie s with other ministries and were planning one more fa c ility to be constructed soon at the San Fernando Valley State campus. The Christian Science Ministry had three owned and two rented fa c ilitie s . They shared an additional two and did not plan any future construction at the time of this study. The Lutherans had constructed three fa c ilitie s of th eir own, were renting one and sharing two other fa c ilitie s . The plans included a building at UCSB. The Jewish, Episcopal and Baptist Ministries had one permanent fa c ility each. The Jewish were sharing fa c ilitie s on nine of the campuses and were planning on building a fa c ility at U S C to replace the one recently destroyed by fir e . The Episcopal Ministry was renting two 122 buildings, sharing four others and had no plans for future construction. The Baptist rented one fa c ility and shared three others; however, they were planning the construction of two more permanent fa c ilitie s . The U C C M w as renting a fa c ility at C S C L A and sharing fa c ilitie s at the other nine campuses. The m ode of ministry that was employed by U C C M requires only an office. I f possible the U C C M Hked to have its office on the campus, but usually the ministry is housed in the Uni versity Religious Conference or College Religious Conference f a c ili tie s . In several instances, the U C C M shared office and secretarial ex penses with the U R C or C R C and thus, really had no separate fa c ilitie s . The philosophy of the U C C M cam pus ministers interviewed was that a building is a burden not only from an administrative point of view, but also i t hampers the free -s ty le , social-action type ministry in which they usually are involved. O ne minister indicated a building becom es a Christian ghetto. Question 7. How 1s the local cam pus ministry financed? The American Baptist and R o m an Catholic Ministries were financed over 90 per cent by local church contribution. The Baptists also re ceived 6 per cent from the national organization. The Catholics' per centages varied with the a b ility of the local churches to sustain the cam pus ministry. For example, 1n Santa Barbara the local church, which was mainly students of Isla Vista, could support only 30 per cent of the C am pus ministry. The regional organization paid 70 per cent. The Christian Science Ministries was supported 40 per cent from the local churches and 50 per cent from the students, with approximate ly 10 per cent coming from g ifts and endowments. I t should be noted 123 that the students of the Christian Science donated a higher percentage than ar\y other church-sponsored organization. However, the actual amount of m oney they donated is not larger, because of the limited number of student activ ities they sponsor. The Christian Sctence did not have nearly the number or the extensive student activities or so cials that were sponsored by other cam pus church groups. The Episcopal cam pus ministry w as the only cam pus ministry sup ported 100 per cent from the regional organization. The Latter-day Saints cam pus program was 90 per cent supported from the national organ ization. All student activities were student financed. The big ex penditure was for physical fa c ilitie s , secretarial, custodial and per sonnel salaries. The Lutheran and Methodist each received from 30 to 34 per cent of their financial support from the local churches. While the Method ists received 50 per cent from the regional organization and 20 per cent from g ifts and endowments, the Lutheran Ministry received 33 per cent from the regional organization and 33 per cent from the national organi zation. The Jewish Ministry depended upon the regional organization for 55 per cent financing with 35 per cent coming from the national and 10 per cent from the student. The financing of the U C C M was 15 per cent local, 30 per cent re gional and 35 per cent from the national offices. The trend, on the part of several denominational m inistries, was toward the newer m odes of ministry and particularly toward ecumenicism. The joining of many churches in a united e ffo rt either with U C C M or som e 124 other unified body is to be expected in the future. Conclusions Within the lim itations of this study the following conclusions seem to be warrented: 1. The national and local objectives of each of the cam pus min istries of the various denominations studied are very sim ilar. The difference tend to be in description, not in principle. 2. The older m odes of ministry, namely the Pastoral and Priest ly , are the more stable styles of cam pus m inistries. The cam pus min isters involved in the student directed programs have a longer tenure at the campuses and are in general content with their work. 3. The student oriented programs are on a slow, but steady in crease in the percentage of undergraduate students of the denominations active in the cam pus religious programs. 4. The newer m odes of cam pus ministry, namely, the Prophetic and Governance, are decreasing yearly in the number of cam pus ministers in southern California. I t is d iffic u lt to measure the success of these m odes of ministry because of the lack of c rite ria for evaluation. Each minister has a separate set of goals for his ministry and thus, only the individual minister can estimate the success of his ministry. 5. Financing is easing for the more orthodox styles of ministry. However, the finances for the newer m odes of ministry are hard to ob tain. Ecumeniclsm appears to be the solution for som e denominations for the present crisis in financing. 6. The religious centers or permanent fa c ilitie s are increasing 125 steadily am ong the more conservative cam pus m inistries. The newer or experimental ministries do not require a building and feel i t is a bur den to the minister to have a fa c ility for which he is responsible. 7. The more serious and religiously trained student seeks re ligious companionship while in college. He makes a dedicated attempt to bring the philosophies of the classroom and the church to a logical basis of belief and understanding. There are many serious students w ho are looking for a humanitarian cause to jo in . 8. Personal counseling occupies a large proportion of the min isters' time in the older mode of campus ministry (Pastoral). The non student-directed minister spends much less of his time in personal counseling. 9. The cam pus issues the students are Involved in related closely to the personality and concerns of the cam pus minister. The more orthodox ministers are more concerned about solving the students' personal problems than attempting to cure the ills of higher education, the non-college community, or society 1n general. The ac tiv itie s spon sored by the cam pus church group also correlated closely with the de sires of the minister. The older modes of ministry tend to be concern ed with service projects, foreign students welfare, witnessing of Jesus Christ to the college community, and bringing happiness and meaning to individual lives of their fellow students. 10. There is a role conflict within the cam pus minister. Often the goals he sets for himself are too high and thus unattainable. Frustration develops when the minister sees what he feels ought to be done, but lacks the time, energy and finances for its accomplishment. 126 The cam pus minister has a unique position as a "marginal m an" between the university and the church. This is a lonely situation and tends to drive many ministers back to the parish or on to administrative posi tions at the university. The cam pus ministry serves as a place for the innovator as well as the unorthodox clergyman. The cam pus 1s a place where the minister is granted freedom from the pulpit. The cam pus is a place where individual inventiveness is an asset to the minister, but also m ay cause his frustrations when he is unsuccessful in his attempts to instigate his innovations. Recommendations Practical Recommendations 1. The national offices should prepare job descriptions for their campus ministers. The national objectives has been given, but the implementation has been le ft to the discretion of the local minis te r. 2. Local cam pus ministers should write out their local objec tives. Periodic re-evaluation of the stated objectives would be im portant, deleting and changing as the ministers' understanding and a b ility Increase. 3. The cam pus minister needs to be more a part of the college lif e on the cam pus where he is ministering. Frequent v is its , taking a class occasionally and being aware of cam pus issues are important to having a v ita l cam pus ministry. 4. Each denomination needs to recognize the Importance of fa c ilitie s . Perhaps only an office would be sufficient, but having a 127 place where students, faculty and administration can identify with is very important. 5. The cam pus ministers need to be less responsible for the financing of the ministry. Som e ministers fe lt restricted in their ministry due to the lack of sufficient funds and personnel. 6. The cam pus ministers need to be unified in their efforts to work with the college administration. The College Religious Conferences or the University Religious Conferences are important and need to be continued. 7. There needs to be more sharing of ideas and successful methods am ong the local ministers on each campus. The Religious Con ference meetings should not be only business meetings, but also share sessions on a ll v ita l issues concerning their ministries. 8. The ministers on the State College campuses need to unite in their efforts to have the state permit the use of Religious Preference Cards in order to be able to identify their denominational students more readily. Recommendations For Further Research 1. The development of accurate methods of evaluating the success of the cam pus ministers w ho are using the Prophetic and Governance m odes of ministry. 2. The evaluation of the Prophetic and Governance m odes of min istry as compared with Pastoral and Priestly m odes of cam pus ministry. 3. The role conflict of the cam pus ministers on a denomination al level as well as in a comparison between denominations. 4. A longitudinal study of the amount of student involvement in 128 the denominational cam pus ministries In southern C alifornia. 5. The relationship between the style of ministry and the cur rent trend of the United C am pus Christian Ministry and the Episcopal C am pus Ministry to decrease yearly in southern California In both per sonnel and finances. 6. A longitudinal study of the effect on the church activity of the student by his involvement in cam pus and social issues. BI BLI OGRAPHY 129 BIBLIO G RAPHY 1. Alexander, David K. Philosophy Objectives and Contemporary Context For a Cam pus Christian Ministry. Nashville: Vanderbilt University Divinity School, 1969. 2. Alexander, David K. and C. W . Junker. Baptist Student Union Manual. Nashville: Convention Press, 1956. 3. Arthur, John. A Manual For Lutheran Cam pus Work Agencies. Chicago: National Lutheran Council-Division of College and University Work, 1969. 4. Austin, C. Grey. A Century of Religion at the University of Michigan, A Case Study in Religion and the State University. Ann Arbor: The University of Michigan Fress, 1957. 5. Barnes, Ronald E. The Role of C am pus Ministry in Confronting Problems Facing Higher Education. St. Louis: UM H E/U C C F f>ubTica£TonsT " 1 §'66 ^ ----- 6. ________. "American Idealism", S om e Problems Facing Higher Education. St. Louis: UMHE/UCCF, 1966. 7. Bloy, Myron B. Jr. The Professional Identity of Cam pus Ministers. Cambridge: The Church Society for College Work, spring, 1970. 8. Bremer, Otto A. Our Lutheran Cam pus M inistry. Chicago: National Lutheran Council, Division of College and University Work, 1960. 9. Butler, Richard. G od on the Secular Campus. Garden City: Doubleday and Company, In c., 1963. 10. Cantelon, John E. A Protestant Approach to the C am pus M inistry. Philadelphia: Westminister, 19(54. 11. Chamberlain, J. Gordon. Churches and the Campus. Philadelphia: Westminister, 1963. 12. Cunlnggim, Merrimon. The College Seeks Religion. N ew Haven: Yale University Press, 1947. 13. D e W itt, Robert L. The Church Review. XXI, No. 3, Cambridge: The Church Society for College Work of the Church, May, 1963. 14. Duley, Johnathan S. "The W ork of the Church in the University", Christian Scholar. XLII, 1959, 15. 130 1 3 1 15. Earnshaw, George L. The Cam pus Ministry. Valley Forge: Judson, 1964. 16. Forsyth, Rev. Charles. National N ew m an Chaplains Association, A n Open Letter. Albany: Advisory Board Meeting, December 27-30, 1965. 17. Gardner, John. Self Renewal: The Individual and the Innovative Society. N ew York: Harper & Row, 1963. 18. Glock, Charles Y ., Benjamin B. Ringer, and Earl K. Babbie. To Comfort and to Challenge. Berkeley: University of California Press, 1967. 19. Glock, Charles Y. Religion and the Face of America. Berkeley: University of California Extension, 1959. 20. Hadden, Jeffery K. The Gathering Storm in the Churches. N ew York: Doubleday and Company, In c ., 1969. 21. Ham m ond, P h illip E. The C am pus Clergyman. N ew York: Basic Books, In c., Publishers, 1966. 22. Heiges, Donald R. "The Church's Ministry on Campus", International Journal of Religious Education, XXXV, 1958, 14. 23. Hopkins, Clarence H. History of the Y.M.C.A. in North America. N ew York: Associated Press, 1951. 24. Lamott, W illis C. The Philosophy of College and University Religious Work. N ew York: Tne Methodist Church, 1957. 25. Lowry, Howard Foster. Wesley Foundation. Nashville: Division of Higher Education, Board of Education of the Methodist Church, n.d. 26. Jospe, Alfred. N ew Frontiers For Jewish Life on the Campus. Washington, D.C.: B'nai B 'rith H ille l Foundations, 1966. 27. . Tradition as Idea and Contemporary Experience. Washington, D.C.: B'nai B 'rith H llle l Foundations, 1971. 28. ________. A Guide to Hi 1 1 el Purposes, Programs, Policies. Washington, D.C.: B'nai B 'rith H ille l Foundation, 1969. 29. Madson, George Ralph, ed. Statement by National Commission on College W ork Concerning Ecumenicity in the College and University Ministry" Washington, D.C.: National Commission of College Work of the Episcopal Church, 1968. 132 30. McCoy, Charles S. and William Kolb. The C am pus Ministry in the Context of Hiqher Education. St. Louis: Danforth Foundation, m -------------------- 31. McDonough, John T. N ew m an The Church and the University an Introduction. Washington, D.C.: National N ew m an Apostalate, m s : ------------ 32. McLean, Stuart D. The C am pus M inistry. N ew York: United Church, 1962. 33. M ille r, Perry. The N ew England Mind: The Seventeenth Century. Cambridge: Harvard University Press, 1964. 34. Morison, Samuel E lio t. Three Centuries of Harvard. Cambridge: Harvard University Press, 1937. 35. Niebuhr, H. Richard and D. D. Williams. The Ministry in Historical Perspectives. N ew York: Harper & Row, 1965. 36. Olds, Glenn A. Religious Centers. Ann Arbor: University of Michigan Press, 1967. 37. Ortmeyer, Roger. Witness to the Campus. Nashville: National Methodist Student Movement, Board of Educators of the Methodist Church, 1966. 38. Parsons, Talcott. The Structure of Social Action. N ew York: The Free Press of Glencoe, 1946. 39. P a tillo , Manning M . J r., and Donald M. Mackenzie. Church Sponsored Higher Education in the United States. Washington, D. C.: American Council on Education, 1966. 40. Perry, John. The Coffee House M inistries. Richmond: John Knox, 1966. 41. R eilly, Charles Louis. Guidelines For The C am pus Counselor. Boston: Christian Science Center, 1971. 42. Rossman, Parker. Church Student Work Since 1938. N ew Haven: Department of Religion 1n Higher Education, Yale Divinity School, 1961. 43. Shannon, Jones B. Case Studies in the C am pus M inistry. Cambridge: The Church Society for College Work, 1970. 44. Shedd, Clarence P. T w o Centuries of Student Christian Movements: Their Origin and Intercollegiate L ifi: N ew York: Associated Press, 1934. 133 45. Smith, Joseph Fielding. Faculty Handbook Release-time Seminaries and Institutes of Religion. Provo: Church Board of Education, Department of Seminaries and Institutes of Religion, 1970. 46. Smith, Seymour A. The American College Chaplaincey. N ew York: Associated Press, 1954. 47. Smith, Wilson. Professors and Public Ethics: Studies of Northern Moral Philosophers Before the C ivil War. ItRaca: Cornell University Press, 1956. 48. Sproul, Renfro. A Statement of Commitment and Covenant, Basis and Aims, Articles of Operation. St. Louis: U C C F Publications O ffice, n.d. 49. Taylor, Harold. "American Idealism, 1965", Saturday Review, June 26, 1965, 39. 50. Tewksbury, Donald G. The Founding of American Colleges and Universities Before the C ivil War. N ew York: Columbia University Press, 1932. 51. Underwood, Kenneth, ed. The Church, The University, and Social Policy. Middletown: Wesleyan University Press, 1969. 52. Viehman, Harold H. The Cam pus Ministry. Philadelphia: Depart ment of C am pus Christian Life: United Presbyterian Church. U.S.A., 1969. 53. . United Ministries in Higher Education—A Policy Paper. Philadelphia: Department of C am pus Christian L ife, 1968. 54. Walter, Erich A ., ed. Religion and the State University. Ann Arbor: University of Michigan Press, 1964. 55. Welsh, Clement W . Case Studies in the C am pus Ministry. Cambridge: The Church Society for College Work, 1971. 56. Whalen, William J. Catholics on Campus. Milwaukee: Bruce Publishing Company, 1961. 57. Wylei, Samuel J. Called Together and Sent Out. Cambridge: The Division of College Work, The National Council of the Protestant Episcopal Church, 1970. APPENDI XES 134 APPENDIX A F O R M LETTER T O NATIO NAL C H U R C H OFFICES 135 A pril 22, 1971 National N ew m an Apostolate 1312 Massachusetts Avenue N. W . Washington, D. C., 20005 Gentlemen: The purpose of this le tte r is to request any information, such as position, papers, objectives, goals, and guide lines which would help m e determine the purpose and mission of the N ew m an Centers. I a m in the process of writing a doctoral dissertation on knowing the o ffic ia l direction given to the N ew m an Association. M y object is to determine the goals and objectives and the religious programs sponsored on the college campuses of the various churches. Your cooperation in this request w ill be greatly appreciated. Very truly yours, Edward G. Thom pson EG T:g1 136 APPENDIX B F O R M LETTER T O R E G IO N A L C H U R C H O FFICES 137 A pril 23, 1971 Dr. Verlyn L. Barker 287 Park Avenue South N ew York, N.Y. 10010 Dear Dr. Barker: Rev. John Moyer suggested that I write to you in an attempt to obtain current position papers and other information that would help m e to understand the goals and objectives of the United Ministries 1n Higher Education. I a m now in the process of writing a doctoral dissertation 1n which I a m attempting to ascertain the implementation on selected Southern California campuses of the national and/or regional goals and objectives of the various church-sponsored programs on the college campuses. Please send anything that you have which w ill be helpful in the above category. I f you are unable to provide m e with any other information, I would sincerely appreciate i t i f you would refer this request to someone w ho would be able to provide m e with the subject Information. Thank you for your cooperation in this request. Very truly yours, Edward G. Thom pson Director E G T :gl 138 APPENDIX C F O R M LETTER T O D E A N O F STU D E N TS A N D C A M P U S RELIGIOUS C O N F E R E N C E S 139 April 27, 1971 Office of the Chaplain McAllister Center 919 North Columbia Avenue Claremont, California 91711 Gentlemen: Would you please forward a directory of the ministers at Claremont College. I a m n ow 1n the process of writing m y doctoral dissertation on programs sponsored by various churches on selected Southern California college campuses, and I w ill need to communicate with these men. Thank you, Edward G. Thompson Director EGT:gl 140 AP PEN D IX D F O R M LETTER T O C A M P U S M INISTERS 141 I a m a graduate student doing research to complete m y doctoral degree in the fie ld of Higher Education at U.S.C. M y committee chairman 1s Dr. Earl V. PulHas. M y topic is in regards to the church-sponsored cam pus religious programs at selected Southern California colleges. I a m in need of som e basic Information which w ill help m e 1n under standing the cam pus program at your school. A s the Cam pus Minister, I fe lt like you would be the best person to interview in order to gather the necessary data. I t would be appreciated i f you would look over the enclosed Interview guide in anticipation of a personal interview 1n the near future. I w ill contact you by telephone in the next several days, to arrange a convenient time when I could interview you. Thank you for your cooperation 1n the above request and m ay we have an enlightening interview. Very sincerely, Edward G. Thompson Director EG T:jn 142 APPENDIX E INTERVIEW GUIDE 143 IN T E R V IE W G U ID E O F S T U D E N T P R O G R A M S S P O N S O R E D B Y R E LIG IO U S G R O U P S IN C O O P E R A T IO N W IT H IN S TITU TIO N S O F H IG H E R L E A R N IN G IN S O U T H E R N C A L IF O R N IA Religious G rou p Address (Street) (City) College or University ______________________________ Person giving Information (N am e) (Title) I. Are you affiliated with a national organization? Y es N o _ If yes, please list the n a m e of the national organization. 2. Briefly list the major objectives of your ministry: a. b. c. d. e. 3. D o you have a written set of objectives which guide your cam p u s ministry? Y es N o Please enclose a copy. If possible. If yes, on what level were they developed? Local District_____ National Other_____ 4. W h o Is your ministry directed towards? Check as m a n y as are appropriate. U se percentage If helpful. _ _ _ _ _ _ _ _ a. Administration _ _ _ _ _ _ _ _ b. Faculty _ _ _ _ _ _ _ _ c. Students _________d. Non-col lege com m unity _________e. Other - Identify______________________________________ _______ 5. D o you receive any financial assistance from the Institution? Y es N o _ 144 - I - 145 6. Are religious preference cards m a d e available to yo u b y the Institution? Y es N o ____ 7. Are school facilities m a d e available for your u se? Y es N o _ ___ 8. Is your religious group officially represented in the student governm ent of the school? Yes N o 9. D o es your organization support: (Please check) ________a. Draft counseling ________ b. Problem or unw anted pregnancies ________c. Birth control Information ________d. Other - Identify_____________________________________________ 10. W hich type of operation best characterizes your particular program : ________a. Centralized administration and supervision. ________ b. Joint coordination b y ministers and Imm ediate superior. ________ c. Total church or churches. ________d. Local atonom y and self-dlrectlon. ________ e. Other - Identify____________________________________________ 11. D o es your organization sponsor activities and/or program s on the c a m p u s ? Y es N o Check the a c tiv itie s sponsored by your group: _________ School's Intra-m ural teams _________ Church a th le tic league teams _________ Choir _________ Clubs (list the type) ___________ _________ Dramatics ___________ _________ Speech_________________ ___________ _________ Discussion groups _________ Soc I a I s _________ Discussion groups _________ Fellowship a c tiv itie s ________Formal classroom In s tru c tio n _________ Workshops _________ R etreats _________ R eligious emphasis week _________ Lectures _________ Counseling _________ Worship services _________ Service ________________ ____ _________ Other - (S pecify) - 2 - 146 12. Program a. W h at are the requirements for a student to participate In your program ? b. W h o participates In your program during one sem ester? List the approximate n u m b er In each category: 1. Undergraduate students__________ . 2. Graduate students__________ . 3. College or University faculty m em b ers__________ . 4. Others - (specify) __________________________________________________ c. Approximate the percentage Involved In your program as com pared with the n u m b er of m em b e rs yo u have on cam pus: Hi I . Undergraduate 2. Graduate 3. C ol lege faculty 4. Others - (specify) 13. Facilities a. C heck the facilities yo u have for your program , the n u m b er of units of each an d the status of each: Facl I ltl.es N u m b er Rented O w n e d Other (specify) ________ Classroom ______ _ _ _ _ _ _ _ _ _ _ _ _______________ ________Chapel ______ _ _ _ _ _ _ _ _ _ _ _ _______________ " * _______ Lounge _ _____ ______ _ _ _ _ _ _______________ ^ _______ Kitchen ______ _ _ _ _ _ _ _ _ _ _ _ _______________ ________ Library _ _____ ______ _ _ _ _ _ _______________ ________ Prayer R m ._____________ ______ _ _ _ _ _ _______________ ________ Study Area ______ ______ _ _ _ _ _ _______________ - 3 - 147 FaclIItles N u m b er Rented O w n e d Other (specify) Offices ______ _ _ _ _ _ _ _ _ _ _ _ _______________ Recreation Area ______ _ _ _ _ _ _ __ _ _ _ _______________ Student Parking ______ ______ ______ _______________ Other (specify) ______ __ _ _ _ _ _ _ _ _ _ _______________ b. D o you share facilities with other religious groups? Yes N o c. D o yo u plan to construct any n e w facilities within the next few years? Yes N o _ _ _ 14. Leadership of Your Local G roup а. Professional Leaders - Please fill In the pertinent Information for each professional leader: Years Experience In Present Part-Time Full-Time Degrees Held Position I. 2 - 3. 4. 1 5. " б. b. N u m b er of volunteer leaders (non-student) c. N unber of student leaders d. N u m b er on clerical staff. Full-time Part-time 15. Finances a. H o w Is your program financed? (Indicate percentage. I.e ., 10?, 20?, 30?, 40?, 50?, 60?, 70?, 80?, 90?, 100?: O n e C hurch_________ Student Fees _ _ _ _ _ _ _ Local Churches__________ Gifts Regional Organization__________ College or University National Organization__________ Other (specify)__ _ _ _ _ - 4 - 148 16. Describe the type of relationship you have with: a. The Administration. b. The Faculty: c. The Students: d. The Non-College C om m unity: 17. W h at Is expected of a cam p u s minister by: a. The Administration: b. The Students: c. The Religious Agencies: 18. In your opinion, h o w could the college or university m ore effectively assist yo u In the operation of your student program ? - 5 - APPENDIX F C A M P U S MINISTERS INTERVIEW ED 149 American Baptist University of California at Los Angeles University of California at San Diego University of California at Santa Barbara California State College at Fullerton California State College at Fullerton San Fernando Valley State College University of Southern California John Taber George Pickle S1d Shear! n Arthur Van Gerpen George G. Giacumakls E. Daniel Statello K. Bruce M iller Christian Science University of California at Riverside University of California at San Diego University of California at Santa Barbara California State College at Fullerton California State College at Los Angeles University of Southern California Claremont Colleges Merle Rice Warren Howland Dennis Manker Norman Townsilner A m y Bralnard Elizabeth K. Briscoe A. Jay Hirsch The Church of Jesus Christ of Latter-day Saints University of California at Los Angeles University of California at Riverside University of California at San Diego University of California at Santa Barbara California State College at Fullerton California State College at Long Beach California State College at Los Angeles San Fernando Valley State College University of Southern California Claremont Colleges Alan W . Parrish N. Earl Deschamps G ilbert Kocherhans Dee W . Hadley Edward G. Thompson Paul C. Warner Jack L. Rushton Richard N. Clark John L. Roper Dave L. Garner Episcopal University of California at Los Angeles University of California at Riverside University of California at San Diego University of California at Santa Barbara California State College at Fullerton California State College at Long Beach San Fernando Valley State College University of Southern California Claremont Colleges Norman Ish1zak1 Rollo Boas Terrance Lindberg George Hartung Daniel R. Suders Samuel Leslie Hall Douglas C. Vest Ralph W . Jeffs Arthur W . Richardson 150 151 Jewish University of California at Los Angeles University of California at Riverside University of California at San Diego University of California at Santa Barbara California State College at Fullerton California State College at Long Beach California State College at Los Angeles California State College at Los Angeles San Fernando Valley State College University of Southern California Claremont Colleges David Berner Morris Garber David B. Katz Sanford Gerber Halm Asa Sidney S. Guthm an Martin Douglas A litta Kullman Moshe Adler Theodore G. Falcon Roy Furman Lutheran University of California at Los Angeles University of California at San Diego University of California at Santa Barbara California State College at Fullerton California State College at Long Beach California State College at Los Angeles University of Southern California Luther Olm on John Huber Otto Bremer Erwin G. Walz Mark Huggenluk Terry Krelsel Charles Manske R o m an Catholic University of California at Los Angeles University of California at Riverside University of California at San Diego University of California at San Diego University of California at Santa Barbara University of California at Santa Barbara California State College at Fullerton California State College at Long Beach California State College at Los Angeles San Fernando Valley State College University of Southern California Claremont Colleges John McNassar Leo Sprletsma David C. Donavan William A. McAullffe Rudolph Vorlsek Charles Martin Don Duplessis Frank Mesklll Raphael Bak Martin SI aught E d Penouzek Daniel A. Brown United C am pus Christian Ministry Charles Doak DarElle Welst Lee Atkinson B ill Van Ness John C. Moyer University of California at Los Angeles University of California at Riverside University of California at San Diego University of California at Santa Barbara California State College at Fullerton 152 California State College at Long Beach California State College at Los Angeles San Fernando Valley State College University of Southern California Claremont Colleges United Methodist University of California at Los Angeles University of California at Santa Barbara University of California at Santa Barbara California State College at Fullerton California State College at Long Beach California State College at Los Angeles San Fernando Valley State College University of Southern California Roland D. Driscoll A 1 Cohen Tom Lasswell Paul Kerns J. Gordon Verplank Herman Beimfohr Ed Hoffman Dan Kennedy John A. Zimmer Norman D. Self Dan Towler Allyn Axel ton Robert L. Mannes APPENDIX G F O R M LETTER O F APPRECIATION T O C A M P U S MINISTERS INTERVIEW ED 153 June 1 , 1971 Elizabeth K. Brisco 315 Pleasant St. - Apt. A Pasadena, California Dear Miss Brisco: Enclosed is the material which you gave m e to copy, and thank you very much. The purpose of this le tte r is to thank you for your kindness and patience in helping m e to gather data for m y doctoral dissertation. The Interview which I had with you on Thursday, M ay 27, w as a most delightful experience. I enjoyed very m uch our conversation, and particularly, the insight which you have regarding the college situation. I t is m y desire that you may be blessed in the continuance of your work with the young people in the various college campuses with which you are connected. Thank you again for your kindness and hospitality. Very truly yours, Edward G . Thom pson Director E G T :gl End. 154 APPENDIX H TYPE O F FACILITIES AVAILABLE O N TH E C A M P U S E S F O R TH E C A M P U S MINISTRY 155 APPENDIX H Type of F acilities Available on the Campuses For the C am pus Ministry Cam pus U.C. Los Angeles U.C. Riverside U.C. San Diego U.C. Santa Barbara C.S.C. Fullerton C.S.C. Long Beach C.S.C. Los Angeles San Fernando Valley University of So. California Claremont Colleges Total O w ned Total Rented Total Shared F acilities O w ned = 0 Rented = R Shared = S iA 4-> u + J c c • r 0 1 • f o +> > • n r a • C O . u to u 1 0 to u CO > > 3 c < o . c c to “ O 10 c o r O *r~ 1 C L r o u 4-> s - o - C l - • r ( O 0 > o i/i 0 ) • i — 4-> < / ) * r - C 0 ) S . 4-> •f •M £ JC r o o. 3 5 o _l LU • " O - J O o < 0 o c (0 § Q C 4 - > < / > -o o a > ■ o 0 ) O f- o c =} = 0 0 S 0 0 0 S 0 0 0 S S s s S R R S 0 0 s S s R 0 0 S R 0 s S R S S R s R 0 S 0 0 R 0 R 0 S S 0 R 0 S S R S S S 0 0 S S S 0 S 0 0 S S S S S 1 3 7 1 1 3 5 4 1 2 2 2 0 1 2 1 1 3 2 1 4 9 2 1 9 2 156 APPENDIX I P E R C E N T A G E O F DEN O M INA TIO NAL U N D E R G R A D U A T E S TU D EN TS INVOLVED IN C A M P U S MINISTRY 157 APPENDIX I Percentage of Denominational Undergraduate Students Involved in C am pus Ministry Q) 4 -> U • P ■ P ( / ) c C 1 / 5 • r 0 ) • r “ u 4 -> I d • r “ O Q. u ( / > r * o . C to < / ) O £ 1 o CO > > - C ■ P u c I d ■ P 0 ) 3 c I d T J i d C i d TEL .c i d •n 1 Cl u o u 4 -> V O .c s. -o 0 ) o ( / ) 0 ) c 0 ) s . ■ P i/i « r -C i d S •p < u * - ■ P •r“ * -p £ o • r j -C ( 0 O. 0 1 3 O o C o Ul w - 3 -J Q C ZD ZD Cam pus U.C. Los Angeles 40 55 15 30 20 10 1 20 U.C. Riverside 10 75 15 15 10 0 U.C. San Diego 35 15 60 15 20 10 10 2 10 U.C. Santa Barbara 25 10 75 5 10 15 5 0 U.S.C. Fullerton 20 15 75 10 15 5 15 1 5 C.S.C. Long Beach 75 15 25 10 10 3 15 C.S.C. Los Angeles 25 65 20 5 10 2 25 San Fernando Valley 25 75 10 20 5 0 10 University of So. California 35 20 65 5 25 15 15 3 25 Claremont Colleges 10 75 5 20 10 2 Average Percentage 30 15 70 10 20 10 10 2 IS Estimates made by C am pus Ministers during interviews. 158 APPENDIX J A V E R A G E P E R C E N T O F TIME SP E N T P E R W E E K IN P E R S O N A L CO UN SELING 159 APPENDIX J Average Per Cent of Time Spent Per W eek In Personal Counseling C am pus U.C. Los Angeles U.C. Riverside U.C. San Diego U.C. Santa Barbara C.S.C. Fullerton C.S.C. Long Beach C.S.C. Los Angeles San Fernando Valley University of So. California Claremont Colleges Average Per Cent Per W eek < D O C O c c • 1 “ 0 ) ■ r u ■ * ■ > • r ( 0 •P “ C L O 0 0 r — f 10 00 o o oa > > fc . c 10 r — + » 3 c C O ■o ( O c C O - C <0 • r — 1 o . <0 O t _ > o - * - > J- o J- C O < u u C O <u c t- T - C O • p- .c 10 0) L. +J • r 2 +- > E E < 0 Q . 0 1 o O L U ■ -s a c O 2 -8 o f- o c 40 55 15 40 35 35 5 30 50 55 15 30 35 10 45 50 30 20 35 25 35 15 20 30 50 45 10 20 25 25 5 15 65 45 10 25 20 40 0 20 40 20 30 35 35 15 25 60 45 35 35 40 15 30 40 45 20 25 35 5 25 40 40 40 15 30 35 40 15 25 40 50 10 30 30 5 35 50 45 15 30 30 35 10 25 Estimates made by C am pus Ministers during the Interviews. 160

Asset Metadata

Creator Thompson, Edward George (author)

Core Title A Study Of Church-Sponsored Programs Adjacent To Selected Colleges And Universities

Contributor Digitized by ProQuest (provenance)

Degree Doctor of Philosophy

Degree Program Education

Publisher University of Southern California (original), University of Southern California. Libraries (digital)

Tag Education, Religious,OAI-PMH Harvest

Language English

Advisor Pullias, Earl Vivon (committee chair), Evans, Leonard A. (committee member), Grafton, Clive L. (committee member)

Permanent Link (DOI) https://doi.org/10.25549/usctheses-c18-785061

Unique identifier UC11363254

Identifier 7307270.pdf (filename),usctheses-c18-785061 (legacy record id)

Legacy Identifier 7307270

Dmrecord 785061

Document Type Dissertation

Rights Thompson, Edward George

Type texts

Source University of Southern California (contributing entity), University of Southern California Dissertations and Theses (collection)

Access Conditions The author retains rights to his/her dissertation, thesis or other graduate work according to U.S. copyright law. Electronic access is being provided by the USC Libraries in agreement with the au...

Repository Name University of Southern California Digital Library

Repository Location USC Digital Library, University of Southern California, University Park Campus, Los Angeles, California 90089, USA