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Christianity and the Secular Border Patrol

The Loss of Judeo-Christian Knowledge

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Barry Kanpol and Mary Poplin

Christianity and the Secular Border Patrol: The Loss of Judeo-Christian Knowledge centrally looks at how secular universities have dominated academic knowledge on the one hand and have also been a part of bias against Christian academics on the other. Authors generally ask for borders of understanding and collegial dialogue to bridge gaps of knowledge that exist because of this bias. Theoretical analysis and narratives from the field describe how overcoming extreme theoretical positions may allow for productive knowledge construction and a more harmonious relationship within the culture wars of our times, especially in higher education.

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9. Creating Confessional Colleges and Universities That Confess (Nathan F. Alleman / Perry L. Glanzer)

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9.   Creating Confessional Colleges and Universities That Confess

NATHAN F. ALLEMAN AND PERRY L. GLANZER

As the essays in the first part of this volume make clear, secularization and the emergence of secular privilege have had a tremendous influence upon higher education. Faith-based institutions now educate a smaller and smaller percentage of American college students (Digest of Educational Statistics, 2015). Moreover, their presence and influence within higher education has been substantially reduced. What Stanley Hauerwas and William Willimon (1990) observe of Christians in society in general is also true for faith-based higher education, “All sorts of Christians are waking up and realizing that it is no longer ‘our world’—if it ever was” (p. 17). The last part of the quote, we believe, is particularly helpful for thinking about how to facilitate Christian and secular border crossings within higher education today. We argue that one way Christians and Christian institutions have exacerbated the current situation is through their failure to apply an important practice within the Christian tradition to their institutions of higher education—the practice of institutional confession. This failure has likely contributed to a certain kind of Christian arrogance that may have furthered some of the backlash described in the previous chapters. The failure to acknowledge sin always raises the question of the trustworthiness of moral agents. Moreover, we suggest that applying this practice could help facilitate border crossings and justice within higher education institutions and higher education...

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