Notes Introduction 1. Woodrow Wilson, “The Significance of the Student Movement to the Nation,” in APJRM, 168. 2. Francis Patton, “The Significance of the Student Movement to the Church,” Int 25, no. 4 (January 1903): 81. 3. For example, see Lawrence R. Veysey, The Emergence of the American University (Chicago: University of Chicago Press, 1965); Frederick Rudolph, The American College and University (Athens, GA: The University of Georgia Press, 1962); John Brubacher and Willis Rudy, Higher Education in Transition: A History of American Colleges and Universities, 4th ed. (New York: Harper & Row, 1958); Helen Horowitz, Campus Life: Undergraduate Cultures from the End of the Eighteenth Century (Chicago: University of Chicago Press, 1987); and Harry E. Smith, Secularization and the University (Richmond: John Knox Press, 1968). 4. See, for example, Veysey, The Emergence of the American University; Rudolph, The American College and University. 5. See George M. Marsden, The Soul of the American University (New York: Oxford University Press, 1994); Julie Reuben, The Making of the Modern University: Intellectual Transformation and the Marginalization of Morality (Chicago: University of Chicago Press, 1996); Jon H. Roberts and James Turner, The Sacred and the Secular University (Princeton: Princeton University Press, 2000). 6. From Marsden’s perspective, liberal Protestantism eased the transition from the seemingly innocent methodological perspective to the more insidious ideologi- cal variety that prevented religious themes from entering the university “market- place of ideas.” Julie Reuben, while not discounting Marsden’s argument, does complicate his perspective by looking more specifically at how religion was conceived in relation to the search for truth at major universities in this era. Roberts and James Turner in The Sacred and the Secular University focus more specifically on university faculty in this transition, looking at the sciences and the humanities. 7. George M. Marsden and Bradley J. Longfield, eds., The Secularization of the Academy (New York: Oxford University Press, 1992), 29. 8. John R. Mott, The Students of North America United (New York: The International Committee of Young Men’s Christian Associations, 1903), 15. 9. In works on the history of higher education, the YMCA is addressed only briefly if at all. Despite his rather engaging analysis of the “mind of the undergraduate,” historian Lawrence Veysey in The Emergence neglects the student YMCA as an important component of student life. Frederick Rudolph’s The American College 252 / notes and University helpfully places the YMCA within the context of Progressivism but offers only a single paragraph on the movement’s contributions (362). Even Helen Horowitz, whose Campus Life is devoted to undergraduates, ignores this organization. As historian P.C. Kemeny summarized, “Standard treatments...have neglected the critical role that the YMCA had in the daily lives of students and the importance that this organization played in many modern colleges’ and universities’ efforts to perpetuate their historic Protestant mission.” See P.C. Kemeny, Princeton in the Nation’s Service: Religious Ideals and Educational Practice, 1868–1928 (New York: Oxford University Press, 1998), 163–164. By far the most helpful treatment in this genre is James Burtchaell’s The Dying of the Light: The Disengagement of Colleges and Universities from their Christian Churches (Grand Rapids: Eerdmans, 1998). While Burtchaell’s aim is to describe the waning relationship between institutions and their founding churches, he mentions the YMCA frequently as a platform for student religious expression. 10. Clarence P. Shedd, Two Centuries of Student Christian Movements (New York: Association Press, 1934); William H. Morgan, Student Religion during Fifty Years: Programs and Policies of the Intercollegiate YMCA (New York: Association Press, 1935). In his larger history of the YMCA, C. Howard Hopkins devoted two chapters to the student movement and its relationship to the parent organ- ization, deriving much of his information from a 1947 Yale dissertation by Harry M. Philpott. See C. Howard Hopkins, A History of the YMCA in North America (New York: Association Press, 1951); H.M. Philpott, “A History of the Student YMCA, 1900–1941” (Ph.D. diss., Yale University, 1947). 11. Marsden and Longfield, The Secularization of the Academy, 16–17. Chapter One Organizing a College Revival 1. Rudolph, The American College and University, 88–101. 2. Ibid., 86–109; Roger Geiger and Julie Ann Bobulz, “College as It Was in the Mid-Nineteenth Century,” in Geiger, ed. The American College in the Nineteenth Century (Nashville: Vanderbilt University Press, 2000), 80–90. 3. See especially David Allmendinger, Paupers and Scholars: The Transformation of Student Life in Nineteenth Century New England (New York: St. Mortin’s Press, 1975), 8–19; 91–94; Allmendinger, “The Dangers of Ante-Bellum Student Life,” Journal of Social History 7 (Fall 1973): 75–83. 4. Horowitz, Campus Life, 27. See also Phillip Greven, The Protestant Temperament: Patterns of Childrearing, Religious Experience, and the Self in Early America (New York: Knopf, 1977). 5. Donald G. Tewksbury, The Founding of American Colleges and Universities Before the Civil War: With Particular Reference to the Religious Influences Bearing upon the College Movement (New York: Arno Press, 1932), 16–28; Natalie A. Naylor, “The Ante-Bellum College Movement: A Reappraisal of Tewksbury’s Founding of American Colleges and Universities,” History of Education Quarterly 13 (Fall 1973): 261–274. 6. As historian David Potts has documented, denominationalism might have actually grown later in the century when improved transportation allowed for a more reli- giously homogenous clientele to seek out affiliated institutions “across the miles.” notes / 253 David Potts, “American Colleges in the Nineteenth Century: From Localism to Denominationalism,” History of Education Quarterly 11 (1971): 363–380. 7. Walter P. Rogers, Andrew D. White and the Modern University (Ithaca: Cornell University Press, 1942), 82. On this theme of a broadly Protestant con- stituency, see W. Bruce Leslie, Gentlemen and Scholars: College and Community in the Age of the University, 1865–1917 (University Park: Pennsylvania State University Press, 1992), 96. 8. Marsden, The Soul of the American University, 84–93. 9. On natural theology, see Reuben, The Making of the Modern University, 30–35, 50–53; Roberts and Turner, The Sacred and the Secular University, 22–24, 32–33. 10. Reuben, The Making of the Modern University, 19–21, 88–90; Roberts and Turner, The Sacred and the Secular University, 20–21, 43–49, 107–122; Rudolph, Curriculum: A History of the American Undergraduate Course of Study Since 1636 (San Francisco: Jossey-Bass Publishers, 1981), 39–42, 90–93. 11. Frederick Marsden, The Soul of the American University, 90–93, 103–106. See also Mark A. Noll, “The Revolution, The Enlightenment, and Christian Higher Education in the Early Republic,” in Joel A. Carpenter and Kenneth W. Shipps, eds. Making Higher Education Christian: The History and Mission of Evangelical Colleges in America (Grad Rapids: Christian University Press, 1987), 56–76. 12. Bradley J. Longfield, “From Evangelicalism to Liberalism: Public Midwestern Universities in Nineteenth-Century America,” in Marsden and Longfield, eds. The Secularization of the Academy, 47–48. See also Shedd, Two Centuries of Student Christian Movements, 80–84. 13. According to Frederick Rudolph, University of Illinois students lodged their protests through foot stamping, Bible theft, and the release of stink bombs. Rudolph, The American College, 79. 14. Shedd, Two Centuries, 18–25. 15. Ibid., 18–43; Cornelius H. Patton and Walter T. Field, Eight O’Clock Chapel (Boston: Houghton Mifflin Company, 1927), 209. 16. Shedd, Two Centuries, 55–58. 17. Ibid., 69. 18. Kathryn T. Long, The Revival of 1857–1858: Interpreting an American Religious Awakening (New York: Oxford University Press, 1998), 7. See also Timothy Smith, Revivalism and Social Reform: American Protestantism on the Eve of the Civil War (Gloucester, MA: P. Smith, 1957). 19. See Hopkins, A History of the YMCA in North America, 18. 20. Long, The Revival of 1857–1858, 61. 21. Hopkins, History of the YMCA, 25. 22. Ibid., 19, 36–38. 23. Orr, Campus Aflame, 67, 83. Orr cites major revivals in every part of the country, claiming that 5,000 came to faith in the Midwest alone between March and May of 1858. 24. Shedd, Two Centuries, 44–45. 25. Rudolph, The American College, 83. 26. Philip Alexander Bruce, History of the University of Virginia, 1819–1919: The Lengthened Shadow of One Man, vol. 3 (New York, Macmillan, 1922), 138. 27. Hugh McIlhany, “The Founding of the First Young Men’s Christian Association Among Students,” Alumni Bulletin of the University of Virginia 2, 254 / notes no. 1 (January 1909): 50; Matthew Leggett, “The Evolution of the Young Men’s Christian Association of the University of Virginia: 1858 to 1968,” Magazine of Albemarle County History 58 (2000): 33. 28. Adam K. Spence, “A History of the Founding of the Young Men’s Christian Association at the University of Michigan,” 2 (A.K. Spence Papers, Bentley Historical Library, University of Michigan, 1870). 29. Shedd, Two Centuries, 95–98; Victor Wilbee, “The Religious Dimensions of Three Presidencies in a State University” (Ph.D. diss., University of Michigan, 1967), 114–119. Robert Weidensall is very clear that Michigan should be given credit as the first college YMCA chapter because of its stable evangelical basis. Clarence Shedd has posited that the University of Virginia should be given credit because of its quick allegiance to the movement and more developed program. See Weidensall, “The Early History of the College Young Men’s Christian Association Work, and the Part the Virginia University Association Had in It,” 7–8. Folder “Early History,” Student Work, Kautz Archives; Shedd, Two Centuries, 94–102. 30. Shedd, Two Centuries, 104. 31. Ibid., 103–110. See also Proceedings of the Thirteenth Annual Convention of the Young Men’s Christian Associations of the United States and British Provinces (New York: Executive Committee, 1868), 101.