Tuesday, December 16, 2014

Our Christmas Letter 2014

At Christmas 2014
This is a rambling account of our year. Please feel free to stop reading at any point. There were pictures in the .pdf version. Ask me and I'll send you that version as well.

On January 4, the day the family left after a wonderful Christmas time together here in Coupeville, we were in the airport ready to leave for San Jose del Cabo, when we noticed a hemorrhage in Michele’s eye. Checking it out, we discovered that it might be serious, and so took the shuttle back to the Island and had an emergency appointment with an ophthalmologist. Canceled the Mexico trip. Eventually, we found the cause, no surgery needed, the bleeding stopped, and eventually the floaters became less visible.

Michele kept busy all year working as a volunteer with the Lighthouse Environmental Project, accountant for Habitat for Humanity, tax preparer for the AARP free tax prep service, and at our local food bank, Gifts from the Heart, where she is the treasurer and distribution helper.

Tom continued all year to teach the Gospel of John to a growing (now 25-30), ecumenical group, and Greek to four fearless senior adults. He also serves at two churches (Episcopal and Lutheran) in a variety of roles (worship leading, committee chairing, teaching) and serves on the Boards of
Whidbey Island Theological Studies (WITS) and Whidbey Island Community Education. He also had a couple of dysplastic nevi removed from his back with more to come.

We hosted a Super Bowl Party in early February, and with a lot of shouting, beer, and snacks, we celebrated the Seattle Seahawks win. Not sure about their fate this year, but there is still hope.

Amy and Tom finished their translation of Sophronius’ Life of Mary of Egypt, which will appear eventually in a book Amy is writing on this saint who lived from about A.D. 344-421. Tom is also co-writing a book on “Strife in the New Testament” with a friend who is a professional conflict mediator and fellow Presbyterian pastor.

We saw about ten Mariners games this year, including the 3-game series with Detroit in May-June. We missed the playoffs by one game, which will be easily made up for by the acquisition of Nelson Cruz, right? I am not talking about the George Fox fantasy baseball league, where I dwell so close to the cellar perennially that there is mold on my bat and glove.

Jason, Helen, Nina (8), and Nathaniel (5.5) visited us for a week in April, and we spent a week with them and the rest of the family in July at their beach house in Rockport, Mass. Hiking, boating,

and relaxing. Helen also ran her first marathon this year! We are all very proud of her. Jason works for Merck as a VP for “scientific informatics.” 

In March we spent a week at Eagle Crest, and we are planning to do the same this year to celebrate our 50th wedding anniversary. That celebration will be extended in the fall, God willing, during a three-week trip to Venice, Italy, cruising the Mediterranean and to Assisi.

Michele spent a week in Michigan in April with her Mom and sisters, who live north and east of Grand Rapids in Remus. We will both go there this summer as well. Jane is 94 and doing well.

We just got back after Thanksgiving from a short week with Sarah and Matt at their new house in Roseville, MN. It is near Sarah’s teaching at St. Thomas University (psychology dept.). Matt commutes several days to Rochester, MN, where he works for the Mayo Clinic designing new software for patient/staff interface. Basenjis Ruby and Momo were glad to see us too.

Grandson Sam (13) came out here for a few days of fishing and crabbing this summer. He caught his first salmon. We shipped it back on dry ice to Colorado, where he also had a thriving crepe business in Leadville. His crepe cart pulled in up to $200 a day! Peter’s new business, crafting models of the CO mountains (and other spots), is going well. Amy continues to be an associate editor for The Christian Century magazine, but doesn’t have to travel to Chicago monthly anymore. She travels too for speaking at and attending writing and spirituality conferences.

Our friends from college days and beyond, Dennis and Sharon Eicher came for a few days in August, and we have stopped in at their place in MN the past two Thanksgivings. In October we went to Kauai with our friends Dwight and Judy Smith. We really enjoyed exploring this beautiful Hawaiian island.

It has been an eventful year. If anything, we feel that it has been too busy, but for us that is way better than the opposite. We both like to stay active in service and enjoying with thanksgiving the lives we have been given.

Grace and peace at this joyful Christmas season, 
Tom and Michele Johnson 

Thursday, September 11, 2014

BOOKS THAT CHANGED MY LIFE - rev. 9/11/14

GENERAL:

*ADLER, MORTIMER, HOW TO READ A BOOK
*BENNIS, WARREN, ON BECOMING A LEADER
*COVEY, STEPHEN, THE SEVEN HABITS OF HIGHLY EFFECTIVE PEOPLE

THEOLOGICAL:

BONHOEFFER, DIETRICH, LETTERS AND PAPERS FROM PRISON
*BRUNNER, EMIL, THE WRITINGS OF, ESP. TRUTH AS ENCOUNTER
CALVIN, JOHN, INSTITUTES OF THE CHRISTIAN RELIGION
LADD, GEORGE E., A THEOLOGY OF THE NEW TESTAMENT
*LEWIS, C.S., THE WRITINGS OF, ESP. SURPRISED BY JOY 
LUTHER, MARTIN, THREE TREATISES
NIEBUHR, H. RICHARD, CHRIST AND CULTURE
PINNOCK, CLARK, THE OPENNESS OF GOD
STOTT, JOHN R.W., BASIC CHRISTIANITY
TALBOTT, THOMAS, THE INESCAPABLE LOVE OF GOD
TILLICH, PAUL, THE WRITINGS OF

PHILOSOPHICAL:

BUBER, MARTIN, I AND THOU
CARNELL, E.J., A PHILOSOPHY OF THE CHRISTIAN RELIGION
COPLESTON, FREDERICK, A HISTORY OF PHILOSOPHY
HOLMES, ARTHUR, ALL TRUTH IS GOD’S TRUTH
*PIRSIG, ROBERT, ZEN AND THE ART OF MOTORCYCLE MAINTENANCE

DEVOTIONAL/SPIRITUAL CLASSICS:

*BIBLE INCLUDING THE APOCRYPHA, THE
*BOOK OF COMMON PRAYER
DE MELLO, ANTHONY, AWARENESS
*JULIAN OF NORWICH, THE SHOWINGS, OR REVELATIONS OF DIVINE LOVE
KEATING, THOMAS, OPEN HEART, OPEN MIND
KELLY, THOMAS R., A TESTAMENT OF DEVOTION
*LAWRENCE, BROTHER, THE PRACTICE OF THE PRESENCE OF GOD
NOUWEN, THE WRITINGS OF HENRI, ESP. THE RETURN OF THE PRODIGAL SON
*PENNINGTON, BASIL, CENTERING PRAYER
ROHR, RICHARD, (MOSTLY HIS DAILY BLOGS)
SMITH, THE WRITINGS OF HANNAH WHITALL
WHISTON, CHARLES, PRAY

PSYCHOLOGICALLY ORIENTED:

CARNEGIE, DALE, HOW TO WIN FRIENDS AND INFLUENCE PEOPLE
*DYER, THE WRITINGS OF WAYNE, ESP. THE LATER ONES
FOWLER, JAMES, THE STAGES OF FAITH
FRANKL, VIKTOR, MAN'S SEARCH FOR MEANING
PECK, M. SCOTT, FURTHER ALONG THE ROAD LESS TRAVELED
*PECK, M. SCOTT, THE ROAD LESS TRAVELED
ROGERS, CARL, ON BECOMING A PERSON
*TOLLE, ECKHART, THE POWER OF NOW

FICTION:

BERRY, WENDELL, THE NOVELS, ESP. JAYBER CROW
*LEWIS, C.S., THE NARNIA CHRONICLES AND THE SPACE TRILOGY
TOLKIEN, J.R.R., THE HOBBIT AND THE LORD OF THE RINGS TRILOGY

Thursday, July 03, 2014

Why Learn New Testament Greek?

                      REASONS FOR LEARNING NEW TESTAMENT GREEK
         
There are many reasons for learning New Testament or Koine Greek. Some people just don't have anything better to do with their time. Bored of TV sports, reality and game shows, and video games, they say to themselves, "Gee, I think I'll learn Greek." Now, I will grant you that this doesn't happen very often, and some of these people are institutionalized. The Nielsen ratings for New Testament Greek are also pretty low compared to Monday Night Football and Wheel of Fortune, the last time I checked.
         
Other people learn New Testament Greek in order to speak it conversationally. They are usually very disappointed to discover that it is a dead language. It used to be pretty popular around the time of Jesus. But now, not even Greeks speak it anymore, and New Testament Greeks are all dead. 
         
The friends and relatives of people who have learned New Testament Greek are amazed to find that Greek students often just stare at them blankly when they are asked to “say something in Greek.” This occasional problem can be solved, however, if the Greek student will memorize some simple sentence or phrase, such as, ᾽Εγώ ἑλλενίζω, σύ ἰδιώτε!, which translated means, “I am speaking Greek, you idiot!” (It may be better to leave the phrase untranslated.)                           .
         
We move closer to discovering the real reasons why people learn New Testament Greek if we observe the unusually high correlation between people who learn Koine Greek and people who go into some Christian ministry. When Americans were asked in a recent Gallup poll, "Do you know Koine Greek?," over 50% of those responding affirmatively were Christian ministers. The majority of the others were seminary drop-outs. Here are the complete results:
         
GALLUP: Do you know Koine Greek?
              
ALL RESPONDENTS:

NO: . . . . . . . . . . . . . . . .  . . . . . . . .  20.0%
YES:  . . . . . . . . . . . . . . . . . . . . . . . . . . 1%
WHAT IS KOINE GREEK?: . . . . . . .79.9%
         
AFFIRMATIVE RESPONDENTS' LIFE STATUS:
         
     Christian minister:                         51%
     Seminary dropout:                         29%    
     Retirees with nothing better to do: 10%  
     TV Evangelist:                                 5%                     
     Life burnout:                                    5%
         
These results are significant. They show that if you learn New Testament (Koine) Greek, you will be in the elite, not 1%, but in THE ELITEST .1%. Further, there are undoubtedly strong correlations between those in this group and their spiritual depth and heavenly reward. (The data is not yet available for these correlations.)


In short, these are the main reasons to learn New Testament Greek.

Tuesday, May 27, 2014

Instead of T.U.L.I.P.

In a recent Koinonia blog (http://www.koinoniablog.net/2014/05/tulip-is-so-20th-century-proof-is-a-modern-framework-of-dort-and-gods-irresistible-grace.html?utm_source=feedburner&utm_medium=email&utm_campaign=Feed%3A+typepad%2FpQHu+%28Koinonia%29), Pastor Jeremy Bouwma, cited, but did not recommend, a revision of the traditional Calvinist T.U.L.I.P called P.R.O.O.F. If this stuff interests you, check out the link above.

Let me offer my alternative to both of these, a version that emphasizes God's grace:

Instead of Total Depravity
     1. Sin - it affects all aspects of our humanity. We cannot turn to God without God’s saving GRACE.

Instead of Unconditional Election
     2. Salvation - it is entirely by God’s GRACE that we are saved and come to know God. We do not merit or earn salvation.

Instead of Limited Atonement
     3. Sacrifice - God in GRACE and mercy accepts the the death of Christ as a perfect and sufficient sacrifice for the sins of the whole world and for all humanity.

Instead of Irresistible Grace
     4. Spirit - by God’s GRACE, the Holy Spirit creates in us the desire and moves us to accept God’s forgiving love in Christ.

Instead of Perseverance of Saints
     5. Steadfastness - God’s GRACE holds us fast and will never let us go. We will be loved and kept secure in Christ unto the end.

Saturday, November 23, 2013

The Character of God in Genesis

“The Lord is merciful and gracious, slow to anger and abounding in steadfast love” (Ps. 103:8). The love of God is universal, persistent, ever present, and fiercely determined to set things right.

I have read carefully through the entire Bible again and again, looking for all the relevant passages on the universal love of God. The survey you are about to read contains almost every place in the Bible on the love, kindness, pity, and compassion of God. I was especially interested in those passages in which God’s concern for all people is emphasized. I did not include many passages in which people are calling out to God to be gracious or merciful, although even those show an expectation, grounded in God’s experienced character, that God will, in fact, be so. We begin our survey with Genesis.

I. The Old Testament
A. Genesis

Genesis 1-11
The Bible begins with the familiar words, “In the beginning God created the heavens and the earth” (1:1, TNIV) . It begins with God’s bringing into being all things and God’s concern for and appreciation of all things. God wants light and order, instead of darkness and chaos (1:1-4). God loves the land and the sky and the waters. God loves all the creatures God made, including us humans, whom God created in God’s own likeness, and to whom he gave special responsibility to care for all the natural world that God had made. “God saw everything that he had made, and indeed, it was very good” (1:31).

God placed humans in the garden of the earth he had made and gave it to us all, with all its beauty and provision for our needs, even our need for companionship and love, as a benefit of God’s love for us (2:7-9, 18-25). We are to till and keep God’s garden (2:15). We are meant to live in harmony with God and to follow his way (2:16-17).


But we turned inexplicably against God, rejecting God’s way, not trusting God’s love. We followed “the devices and desires of our own hearts.” We believed lies about God that came from evil 3:4-5). We did what was right in our own eyes, for our own benefit, apart from God and God’s way (3:6). And so we hide from the one who made us and loves us. We began to be afraid of God (3:8-10). We began to blame everyone else for our sense of alienation and guilt (3:12-13).


But God keeps on loving us and makes provision for us even after we turn away from God and his way. God keeps us from harming ourselves further and clothes us in God’s care (3:21-23).


Our rebellion against God’s way of love and fellowship with God and one another, evidenced by violence and murder. Though some of us walk with God in God’s way (5:21,24; 6:8-9), most of us, like Cain, we turn away from the presence of the Lord (4:1-16; 6:11-12), and the continuously evil inclination of our hearts (6:5,12) makes us think that God must regret that God has created us. This is not true, but it is what we think. We project onto God our own despair with ourselves at our worst (6:6-7).


We think that God would want to wipe us out (6:7, 13); this is our sense of guilt talking. Instead God saves humanity and all the animals through the cataclysm of the Flood. God wants to cleanse the earth, for our sake, from all that is wrong. God show mercy to us, and we find “grace in the eyes of the Lord” (6:8 KJV). God rescues us from the Flood (7); and God “remembers” us (8:1; 9:15). God makes a covenant with us and even the animals to mercifully preserve us from destruction and to provide us with a dependable natural world (8:21-22). God, however, recognizes that we remain wayward and inclined to evil (8:21), as the tower of Babel story shows (11:1-9). Throughout Genesis 1-11 God shows love and concern for all creation, for all humanity, despite our wandering away like lost sheep.

Genesis 12-50
Abraham
The benevolent character of God does not change with the Genesis story’s new focus on Abraham and his descendants (Gen. 12-50). When God calls Abraham, God promises that he will make Abraham’s name great, “so that you will be a blessing” (12:2) and that in him “all the families of the earth will be blessed” (12:3). Though God chooses to work God’s will purposes through a particular family, it is for the purpose of blessing all  the families of the earth. When Abraham trusted God’s promise to him, God “reckoned it to him as righteousness” (15:6). That is, God rewarded Abraham’s faith with the gift of a right relationship with God and made a covenant with him to fulfill his promises (15:18; 17:2, 4, 7). The nations that will come from Abraham will enjoy God’s covenant favor also. God will bless Isaac, Abraham’s son, and all his descendants, and ultimate all the nations of the earth.

God also dealt kindly with Hagar (Gen. 16) and blessed Ishmael, Abraham’s other son, not once but both times Sarah had them evicted (17:18-21; 21:8-21)! Even though God’s covenant is with Abraham and his descendants, the long-term purpose is always the blessing of the all the families of the earth.


Though God would destroy Sodom and Gomorrah for their wickedness, he remembered to show mercy (chemlah) to Abraham’s nephew, Lot, and his family by rescuing them from the evil men of Sodom (19:16, 29).


As Abraham again demonstrated his trust in the Lord by not refusing to sacrifice the son on whom all God’s promises depended (22:1-14), God renewed his blessing, promising Abraham abundant offspring by whom “shall all the nations of the earth gain blessing for themselves” (22:18). And God promised the same blessing of the nations to Isaac (26:4) and Jacob (27:29). At Bethel, God said to Jacob, “All the families of the earth shall be blessed in you and in your offspring” (28:14).


Isaac and Jacob
Abraham’s family recognizes the character of God as steadfast love (chesed) and faithfulness (emeth). Abraham’s unnamed servant, who walks with God (24:40) extols God’s steadfast love (chesed) and faithfulness (emeth) in the provision of a wife (Rebekah) for Isaac (24:27). God promises to be with Isaac and to bless him (26:24). Jacob meets God at Bethel, where God extends to him the same promises made to Abraham and Isaac, and further promises to be with Jacob. God also has mercy on and remembers Leah the unloved (29:31) and Rachel the favored (30:22). Later, Jacob, fearful of what may happen in his encounter with Esau, acknowledges that he is unworthy of all the chesed and emeth God has shown him in the past (32:10: 33:11).


Joseph
God also shows his character in the stories of Jacob’s son, Joseph (Gen. 37-50). Though Joseph’s brothers sold him as a slave, the Lord was with him in Egypt and caused him to prosper (39:2-3). Though falsely accused of attempted rape and imprisoned, Joseph experienced the presence of the Lord and his “steadfast love” (39:21, 23). He tells Pharaoh about the sovereign God who reveals his certain plans for Egypt in time to prepare for a coming famine (Gen. 41). And he credits God with using the evil actions of his brothers to send him to Egypt in order “to preserve life” (45:5, 7, 8). “Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today” (50:20). God tells Jacob not to be afraid to take his family to Egypt, for God will be with him there and make him a great nation (46:3-4). So Jacob, just before his death, blesses Joseph and his sons, passing on them the divine promise to become a great nation (48:15-16, 19; 49:25-26), a promise of God’s saving presence, that will one day be fulfilled for the family of Abraham, Isaac, and Jacob (50:24).

Summary
We have a pattern, then, established in the opening book of the Bible. God brings all things into being and is relatively in control of what happens in the world. People can act contrary to God’s will, and God’s judgment follows. But God cares for his creation, the world of people and animals. He acts to bless them, to help and guide them, to deliver them, even when they make wrong choices, and God enters into covenant with them to accomplish God’s purpose, to bless all the nations of the earth.


Along the way, we learn about God’s character. God is kind and just, merciful and gracious. People who know God say that he acts with steadfast love and faithfulness toward them, to preserve life and to care for them. God walks with people and is ever present to them.

Thursday, November 14, 2013

1 Corinthians 13 as if it were about God's love for us

A Paraphrase of 1 Corinthians 13 As If It Were about God’s Love for Us

1 The love of God is more important than the Bible, spiritual talk, and theology.

2 It is more important than planning, prophecy, meditation, and miracles.

3 It is even more important than social justice and humanitarian service. All these things may be good, but if there is no God who loves us and all people, then they are just so much human noise.

4 God’s love is patient, it is kind, and it is not jealous of our other loves (like our families, baseball, and chocolate). God isn’t worried about how important God is or whether he always gets the credit he deserves.

5 God is someone you’d like to have coffee with, and he doesn’t wear a watch. He isn’t always telling you his stories, but takes the time to listen to yours, and doesn’t interrupt, except maybe to laugh. And you can’t make him mad, even if you aren’t always nice to him or forget his birthday. He doesn’t hold a grudge or even remember your screw-ups.

6 God’s love is never happy when people mess up, but it always says, “Way to go!” when people do what’s right.

7 God’s love can carry great burdens but is never over-burdened. He has time for your tears and solace for your sins. God believes the best about you, and he made you and knows you like no one else. God’s love is the ground of all hope, and God’s love never gives up.

8 Ultimately, in the end of all things, God’s love will win, even if it takes extra innings. Many people and priorities come into our lives, and then they go. Good and bad happen to us, and we don’t know why.

9 There are all kinds of predictions about the future: some happen and some don’t.

10 It is enough that God loves us.

11 Now, we have adult questions and childish answers.

12 Now, we speak about love without understanding, but one day we will experience God’s love to the depth of our capacity to know it.

13 Now abides God’s mysterious power-in-weakness, his beautiful goodness, and his all-including love, these three; but the greatest of these is God's love, his love for all human beings, shown to us in Jesus, God's Son our Lord.

Friday, June 14, 2013

CAMPUS MINISTRY AND FACULTY: COLLEAGUES OR COMPETITORS?

A few years ago the Coalition of Christian Colleges and Universities held a conference on Whidbey Island, Washington for its campus ministers. Part of the discussion centered around what kind of relationship the campus pastors would, ideally, like to have with the faculty and what they hoped for in their relationship with faculty. They developed the following wish-list.

Campus Ministers’ Twenty Wishes for Faculty:

That faculty would fully realize how much they influence students.

That someone would help prepare faculty for their spiritual formation role on campus.

That faculty would not see spiritual formation as the responsibility of campus ministry alone.

That faculty would have more confidence in their spiritual formation role with students.

That faculty would recognize their pastoral role and be more open to being coached in it.

That faculty had more time for mentoring students.

That faculty would seek to reach students at more than just an intellectual level.

That faculty would be more informed about where students are developmentally.

That more faculty would incorporate “mission” or “service” components into their courses.

That more faculty would talk about how their discipline relates to service in the world beyond graduation.

That faculty would take more time to reflect on their discipline theologically.

That faculty would be advocates for and examples of integrating faith and academics in the classroom.

That faculty would only hire colleagues who support the spiritual formation role of the Christian university.

That faculty would be intentional about their own spiritual formation and share some of their practice with students.

That faculty would give more positive feedback to campus ministry, not just negative.

That faculty would collaborate more on programs with campus ministry.

That faculty would have more “good faith” toward the co-curricular side of the university.

That faculty and campus ministers could show more mutual respect and understanding toward each other’s role on campus.

That faculty would support the role of worship in spiritual formation.

That faculty would support, attend, and appreciate chapel.

There was a prevailing sense that there is too much separation between the life of the mind (seen as the faculty’s role) and the life of the spirit (seen as campus ministry’s role). This division, though not absolute on any campus, has negative consequences, such as students choosing one as their primary focus and discounting or minimizing the other. Thus, an alumnus of a CCCU college told the campus minister, “I really don’t know what I believe anymore. When I was here, I just embraced the learning and left Christ out of it." [Of course, the opposite is also common: the Christian college becomes a four-year extension of Christian camps, concerts, and discipleship programs, with no serious engagement with the university’s academic and vocational (in the sense of finding one’s calling) mission.]

The late Dallas Willard describes what is supposed to happen in Christian higher education as “to bring students to the place at which they walk routinely and easily walk in the character and power of Jesus Christ.”[as quoted in Kenneth O. Gangel, “Education for Renovation,” Christian Education Journal 2:1 (Spring 2005), 154. While one might question whether anyone ever walks “routinely and easily” according to the character of and power of Jesus, the goal is still a laudable one. And clearly the alumnus cited above did not come anywhere close to it. She was able to graduate with almost no integration of her academic course work and her faith.

This is as much the responsibility of the faculty at a Christian university as it is the campus ministry staff. Given the immense influence faculty members have with students, they may in fact be the primary conveyors of the Christian worldview integration on campus. Yet it is evident that many do not take up this role with any seriousness. Faculty and campus pastors can work together in a common enterprise of spiritual formation and Christian worldview development.

Christian college faculty members in all departments and disciplines can equip themselves more adequately for their role by becoming familiar with basic works in theology and spiritual formation. At some Christian colleges first-year faculty have the opportunity to study and discuss aspects of basic Christianity, what the Bible teaches, and how to help student beyond the classroom. This provides a basis for teaching their disciplines from an more informed Christian perspective. Some schools also use the works of Parker Palmer on the importance of teaching.

Such an approach to faculty development should help create a sense of common mission with campus ministry staff, though recognizing their different emphases, venues, and practices. It is vitally important, especially on smaller campuses, for faculty and campus pastors to trust and respect one another, allowing for diversity of gifts, callings, and personalities.

From a faculty standpoint, there is also a wish-list for campus ministers.

Faculty wish:

That more campus ministers understood that the life of the mind can itself be spiritually formative.

That they knew that there are disciplines and virtues learned only through rigorous academic study and research.

That campus pastors realized that one’s faith may grow as much through wrestling with the questions, problems, and doubts that arise in the classroom as through singing “worship” songs in chapel.

That campus pastors took a more active role in underlining the importance of classroom work in the student’s formation.

That more campus pastors valued the life of the mind as a way of loving God.

That the teaching/preaching that occurs in chapel, especially by guest ministers, be more theologically and biblically credible.

That chapel speakers would refrain from disparaging academics.

That chapel times would appeal less to the experiential and emotional aspects of the student’s personality. That chapel programs would draw on a wider and more balanced range of Christian worship resources and actually teach worship.

That campus ministry staff sought active input from and cooperation with faculty members in programming for chapel and the residence halls.

Perhaps if there were less emphasis on “chapel” as the primary focus of spiritual formation, the relationship between faculty and campus ministers could be positively jump-started. The chapel experience, whether required or voluntary, preaching-oriented or music-centered, cannot carry the formational weight that it is often burdened with.

Finally, could Christian college and university presidents, provosts, and deans play a more active role in encouraging a new dialogue of their faculties with campus ministry staffs? It could well lead to a more mutually cooperative and supportive relationship that would properly position worldview shaping and spiritual formation as the shared responsibility of faculty and pastors on our campuses.

Thomas F. Johnson, Ph.D., Professor of Religious Studies (ret.), George Fox University