DOCSLIB.ORG

Women's Education in Christian Fundamentalist Higher Education Institutions

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Women's Education in Christian Fundamentalist Higher Education Institutions University of Mississippi eGrove Electronic Theses and Dissertations Graduate School 2011 God's Glass Ceiling: Women's Education in Christian Fundamentalist Higher Education Institutions Melissa Graves Follow this and additional works at: https://egrove.olemiss.edu/etd Part of the History of Christianity Commons Recommended Citation Graves, Melissa, "God's Glass Ceiling: Women's Education in Christian Fundamentalist Higher Education Institutions" (2011). Electronic Theses and Dissertations. 120. https://egrove.olemiss.edu/etd/120 This Thesis is brought to you for free and open access by the Graduate School at eGrove. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of eGrove. For more information, please contact [email protected]. GOD’S GLASS CEILING: WOMEN’S EDUCATION IN CHRISTIAN FUNDAMENTALIST HIGHER EDUCATION INSTITUTIONS A Thesis presented in partial fulfillment of requirements for the degree of Master of Arts by MELISSA GRAVES August 2011 Copyright © 2011 by Melissa Graves ALL RIGHTS RESERVED ABSTRACT Fundamentalists have historically held complex relationships with education and with women. This thesis examines the intersection of the three topics through a case study approach by looking at the education of women at fundamentalist institutions Bob Jones University, Liberty University, and Southwestern Baptist Theological Seminary. Historically, fundamentalists have expressed great suspicion towards education and intellectualism. Fundamentalists insisted on a literal interpretation of the Bible. Moreover, they created fundamentalist universities and colleges so that parents could send their sons and daughters away to school without worrying that their children would abandon their faith. This thesis argues that fundamentalist schools approach the education of women in ways that are rife with paradox. These fundamentalist universities, by providing women with an education, empower them for future careers and provide them with an intellectual framework to navigate an increasingly complex world. Yet, the institutions also teach women to relinquish their aspirations to become pastors, to submit to the authority of their husbands, and to center their lives around their homes. Such an approach to the education of women by fundamentalists ultimately ensures men’s retention of power within fundamentalism. Thus, educated and “modern” women no longer threaten their patriarchal fundamentalist schools, churches, and denominations. ii LIST OF ABBREVIATIONS BJU Bob Jones University EEOC Equal Employment Opportunity Commission LBC Liberty Bible College LU Liberty University SEC Securities and Exchange Commission SWBTS Southwestern Baptist Theological Seminary iii ACKNOWLEDGMENTS I express my deepest appreciation to my advisor, Dr. Charles Reagan Wilson and my committee members, Drs. Ted Ownby and Deirdre Cooper Owens. Having three such well- respected scholars participate in my academic journey was a delight and a privilege. Many people’s correspondence helped with the formation of this thesis, including Dr. Dorothy Patterson, Dr. Terry Stovall, Dr. Monica Rose Brennan, Dr. Elmer Towns, Dr. Jeannie Falwell Savas, Dr. Daniel L. Turner, Ms. Pat Berg, Reverend Katherine Cooke Kerr, Dr. Virginia Ramey Mollenkott, Dr. Camille Lewis, Ms. Candi Finch, and Ms. April Armstrong. I am most appreciative of the kindness each person shared with me during our visits. Archivists provided invaluable assistance to me throughout this process; I am grateful to Shannon White, Abigail Sattler, and Lindsey Walker. I wish to thank the students in History 702; their constructive comments and interest helped me see the value in my work. Xaris Martinez provided abundant encouragement and guided me through the process of finishing a thesis. Carl Jensen went above and beyond the level of support expected of any boss; I am grateful for his edits and insights. My parents and brothers offered great support throughout my research and writing, showering me with delicious food during my research trips to Fort Worth. Lastly, I wish to convey my utmost appreciation and affection to my husband, Matthew, whose unwavering love and support helped me see this thesis to its completion. iv TABLE OF CONTENTS CHAPTER PAGE I. INTRODUCTION............................................................................................................1 II. HISTORIOGRAPHY OF FUNDAMENTALISM .........................................................7 III. BOB JONES UNIVERSITY .......................................................................................45 IV. LIBERTY UNIVERSITY ...........................................................................................98 V. SOUTHWESTERN BAPTIST THEOLOGICAL SEMINARY ................................145 VI. CONCLUSION..........................................................................................................192 BIBLIOGRAPHY............................................................................................................199 VITA................................................................................................................................214 vi CHAPTER I INTRODUCTION Fundamentalists have historically held complex relationships with education and with women; this thesis examines the intersection of the three topics through a case study approach. Historically, fundamentalists have expressed great suspicion towards education and intellectualism, as nineteenth century higher criticism dismantled Western civilization’s belief in the Bible as a literal document. Fundamentalists insisted on a literal interpretation of the Bible. Moreover, they created Bible colleges so that parents could send their sons and daughters away to school without worrying that their children would learn about evolution and abandon their fundamentalist faith. A summer in Dayton, Tennessee solidified Christian fundamentalism’s antagonism toward intellectualism when the State of Tennessee put John Scopes, a biology teacher, on trial for teaching evolution. Popularly known as the “Monkey Trial,” the 1925 Scopes Trial pitted William Jennings Bryan, a Christian politician and attorney for the prosecution, against Clarence Darrow, an accomplished atheist attorney. Though Bryan and the prosecution won the trial, the media portrayed fundamentalists as dimwitted and vehemently opposed to science, evolution, and modernism. During the trial, Bryan spent an afternoon on the witness stand and floundered through questions from Darrow about the absurdity of a literal belief in the Bible. Fundamentalists largely appeared as a movement of religious adherents with their heads in the 1 sand, desperate to ignore any intellectual or scientific evidence that contradicted their Bibles. As much as fundamentalists have traditionally detested modernism and evolution, they have despised the women’s movement equally, if not more. In the early twentieth century, fundamentalist men stood agape in horror as the women around them left the home, cut their hair, acquired an education, and pursued challenging careers. These modern women threatened fundamentalist men’s sense of masculinity; men believed they held God-given authority over women. Yet, modern women refused fundamentalist men their sense of power. Fundamentalist men worried that their modern wives would no longer submit to them and that women in general would usurp men’s God-given authority within the church. The men fought back. Over the years, prominent fundamentalist men such as John R. Rice, Bob Jones, Sr. and Jerry Falwell admonished women to embrace their God-given roles as homemakers and submissive wives. They fought against the Equal Rights Amendment and won. They ensured, for a time, that fundamentalist men would retain their source of power within their own churches. How have women functioned within fundamentalist schools? How have fundamentalists approached the topic of educating women, while at the same time teaching women their purpose in life is limited by God? This thesis argues that fundamentalist schools approach the education of women in ways that are rife with paradox. These fundamentalist universities, by providing women with an education, empower them for future careers and provide them with an intellectual framework to navigate an increasingly complex world. Yet, the institutions also teach that women are limited by God; women are taught to exhibit traditional femininity, to relinquish their aspirations to become pastors, to submit to the authority of their husbands, and to center their lives around their homes. Though fundamentalists teach that men and women are 2 equal before God, fundamentalists also teach that God has granted men and women different biblical roles; men are the head of their households and churches, and women serve as helpmeets to their husbands. Such an approach to the education of women by fundamentalists ultimately ensures men’s retention of power within fundamentalism. Thus, educated and “modern” women no longer threaten their patriarchal fundamentalist schools, churches, and denominations. This thesis does not cover the entire topic of women in fundamentalist Christian institutions; rather, it utilizes historical case study examinations of women at three higher education institutions: Bob Jones University, Liberty University, and Southwestern Baptist Theological Seminary. Each university has approached the education of women in unique ways, and their approach to women speaks volumes about the
Load more

Recommended publications
  • The Origin, Theology, Transmission, and Recurrent Impact of Landmarkism in the Southern Baptist Convention (1850-2012)
    THE ORIGIN, THEOLOGY, TRANSMISSION, AND RECURRENT IMPACT OF LANDMARKISM IN THE SOUTHERN BAPTIST CONVENTION (1850-2012) by JAMES HOYLE MAPLES submitted in accordance with the requirements for the degree of DOCTOR OF THEOLOGY in the subject CHURCH HISTORY at the UNIVERSITY OF SOUTH AFRICA Supervisor: PROF M. H. MOGASHOA March 2014 © University of South Africa ABSTRACT OF GRADUATE STUDENT RESEARCH DOCTORAL PROJECT UNIVERSITY OF SOUTH AFRICA Title: THE ORIGIN, THEOLOGY, TRANSMISSION, AND RECURRENT IMPACT OF LANDMARKISM IN THE SOUTHERN BAPTIST CONVENTION (1850-2012) Name of researcher: James Hoyle Maples Promoter: M. H. Mogashoa, Ph.D. Date Completed: March 2014 Landmarkism was a sectarian view of Baptist church history and practice. It arose in the mid-eighteenth century and was a dominant force in the first half-century of the life of the Southern Baptist Convention, America’s largest Protestant denomination. J. R. Graves was its chief architect, promoter, and apologist. He initiated or helped propagate controversies which shaped Southern Baptist life and practice. His influence spread Landmarkism throughout the Southern Baptist Convention through religious periodicals, books, and educational materials. Key Landmark figures in the seminaries and churches also promoted these views. After over fifty years of significant impact the influence of Landmarkism seemed to diminish eventually fading from sight. Many observers of Southern Baptist life relegated it to a movement of historical interest but no current impact. In an effort to examine this assumption, research was conducted which explored certain theological positions of Graves, other Landmarkers, and sects claimed as the true church by the promoters of Baptist church succession.
    [Show full text]
  • 2021 Media and Communications Kit Resources on the National Day of Prayer Task Force Prayer Mobilization Efforts
    2021 Media and Communications Kit Resources on the National Day of Prayer Task Force Prayer Mobilization Efforts Contact: Amy McDonald www.nationaldayofprayer.org 719-559-9566 [email protected] COPYRIGHT © 2021 National Day of Prayer Task Force EXECUTIVE BRIEF AMERICANS UNITE TO PRAY ON MAY 6th Americans from all walks of life will gather on May 6th to lift up our country in prayer for the National Day of Prayer. Our nation has endured a year marked by tragedy and pain, but we know prayer has carried us through these days and the hand of God will move us into a brighter future. This year marks 70 years since Reverend Billy Graham stood on the capitol steps in February 1952 and called for congress and the president to establish a day of prayer. By April of that year, President Truman signed the legislation into public law. For seven decades, the efforts of the National Day of Prayer Task Force have mobilized Americans to observe the National Day of Prayer in all 50 states and in U.S. territories to pray for those who lead and those in need in our nation. (Read the full press release on page 3) THEME AND FOCUS Each year the NDP Task Force President asks the Lord for a theme to guide prayers. 2021 Theme: “LORD pour out Your LOVE, LIFE, and LIBERTY.” 2021 Verse: 2 Corinthians 3:17 NKJV, “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty.” The annual theme art is a way to cast the vision of our prayers.
    [Show full text]
  • Proceedings Chapter Reference
    Proceedings Chapter Editors' Introduction CHALAMET, Christophe, et al. Abstract Introduction to the Volume "Game Over? Reconsidering Eschatology" Reference CHALAMET, Christophe, et al. Editors' Introduction. In: Chalamet, C. ; Dettwiler, A. ; Mazzocco, M. & Waterlot, G. Game Over? Reconsidering Eschatology. Berlin : Walter de Gruyter, 2017. DOI : 10.1515/9783110521412-201 Available at: http://archive-ouverte.unige.ch/unige:97634 Disclaimer: layout of this document may differ from the published version. 1 / 1 Editors’ Introduction This book gathers most of the papers which werepresented at an international theological conference held at the University of Geneva (October 22–24,2015). The conference was organized by the University of Geneva’sFaculty of Theology, jointlywith the Institut romand de systématique et d’éthique (IRSE),which be- longstothis Faculty. The project of organizingaconference on the topic of eschatology emerged duringadaylongconference on the thought of Jacques Ellul, as several members of Geneva’sTheologicalFaculty began discussing the question of the traditional Christian representations of “the end,” and especiallyits relationship to recent developments within the natural sciences on the end of the universe. The general public hears from the natural sciences that the universe will eventually die. Jour- nalists who cover the naturalsciencesask not whether the universe will die, but how that willhappen.¹ How should Christian theologyconsider the narrative(s) of the natural sciences concerning the final cataclysm towards which the uni- verse as awhole appears to headed ?Needless to day, with its vision of an ulti- mate judgment and redemption, in which God will wipe “every tear from their eyes” (Rev 21:4), in which God willbe“all in all” (1 Cor 15:28), Christian theology makes very different claims about the eschaton,i.e.the “end” of all things.
    [Show full text]
  • The Making of Biblical Womanhood
    Contents Acknowledgments viii Introduction 1 1. The Beginning of Patriarchy 11 2. What If Biblical Womanhood Doesn’t Come from Paul? 39 3. Our Selective Medieval Memory 71 4. The Cost of the Reformation for Evangelical Women 101 5. Writing Women Out of the English Bible 129 6. Sanctifying Subordination 151 7. Making Biblical Womanhood Gospel Truth 173 8. Isn’t It Time to Set Women Free? 201 Notes 219 Author Bio 245 vii _Barr_BiblicalWomanhood_MB_jck.indd 7 12/18/20 11:53 AM TWO What from Doesn’t Come Paul? Womanhood If Biblical “I HATE PAUL!” I can’t tell you how many times I have heard that from my students, mostly young women scarred by how Paul has been used against them as they have been told to be silent (1 Corinthians 14), to submit to their husbands (Ephesians 5), not to teach or exercise authority over men (1 Timothy 2), and to be workers at home (Titus 2). They have been taught that God designed women to follow male headship (1 Corinthians 11), focusing on family and home (Colossians 3; 1 Peter 3), and that occupations other than family should be secondary for women, mostly undertaken out of necessity or after their children have left the house. A few years ago, a student came to my office ostensibly to discuss her class paper, but it soon became clear that what she really wanted to discuss was her vocation. She asked me: Did God call you to be a professor as well as a mom and a pastor’s wife? Was it hard? Did you feel guilty about working outside the home? Was your husband sup- portive? What did people in your church think? She shared her frustrations as a career-minded Christian woman from a conservative background who was trying to reconcile church and family expectations with her vocational calling.
    [Show full text]
  • 2009–10 Undergraduate Catalog
    BOB JONES UNIVERSITY BOB JONES Nonprofit Org. 7BJu U.S. Postage 1700 Wade Hampton Blvd. PAID Greenville, SC 29614 Greenville, SC Permit No. 823 add to your faith +++ + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + ++ + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + catalog undergraduate + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + BOB JONES UNIVERSITY is in the business of helping young people determine their place in this world . and the next. + Write us, call us or come visit us. You'll find our people friendly, our campus beautiful and our testimony vibrant. 2009/2010 1.800.BJ.AND.ME 864.242.5100 www.bju.edu BOB JONES UNIVERSITY [email protected] undergraduate catalog 2009/2010 1. Academy Gym 2. Academy/Junior High 3. Activity Center 4. Administration Building 5. Alumni Building 6. Alumni Stadium 7. Applied Studies Building 8. Barge Memorial Hospital 9. Beginnings Center 10. Brokenshire Residence Hall 11. Campus Store 12. Campus View Apartments 13. Cleaners 14. Cogeneration Plant 15. Culinary Arts 16. Cuppa Jones 17. Davis Field House 18. Dining Common 19. Educator’s Marketplace (in Wade Hampton Mall) 20. Elementary School 21. Estelle Siddons Residence Hall 22. Executive Residences 23. Fast Break 24. Founder’s Memorial Amphitorium 25. Fremont Fitness Center 26. Gazebo 27. Georgia Creel Residence Hall 28. Grace Haight Nursing Building 29. Graves Residence Hall 30. Gustafson Fine Arts Center 31. Howell Memorial Science Building 32. Johnson Residence Hall 33. Mack Library 34. Margaret Mack Residence Hall 35. Mary Gaston Residence Hall 36. Museum & Gallery 37. Nell Sunday Residence Hall 38. Office Annex 39. Parking Garage 40. Pennington Child Development Center 41. Performance Hall 42. Press Distribution Center 43. Printing Division 44. Reveal Residence Hall 45.
    [Show full text]
  • Oklahoma Baptist College and Institute (OBC) Reserves the Right to Make Necessary Catalog Changes (Regulations, Courses, Personnel and Costs) Without Notice
    Oklahoma Baptist College and Institute 5517 NW 23rd Street Oklahoma City, Oklahoma 73127 Phone: 405-943-3334 Fax: 405-943-3712 Website: www.oklahomabaptistcollege.com Email: [email protected] Founded: 1972 Colors: Blue and Gold Motto: "The School of the Prophets" Distinctive: "Producing Preachers Who Can Preach!" Oklahoma Baptist College and Institute (OBC) reserves the right to make necessary catalog changes (regulations, courses, personnel and costs) without notice. In most cases, the college will attempt to communicate these changes to all students, faculty, and staff through memos, announcements, and/or email. It is important that each student familiarize himself with the provisions set forth in this catalog and that he complete his proper responsibilities concerning them. This catalog is maintained online and constitutes the only official version on a continuing basis. Oklahoma Baptist College & Institute Official Catalog, 1st Ed., 1-2-14 Page | 1 TABLE OF CONTENTS Table of Contents ...................................................................................................................... 2 Accreditation Status ................................................................................................................ 5 Note to Veterans ....................................................................................................................... 5 Foreign Students....................................................................................................................... 5 Notice
    [Show full text]
  • Understanding World Day of Prayer Australia – Some Faqs
    WORLD DAY OF PRAYER AUSTRALIA Understanding World Day of Prayer – Some FAQs (frequently asked questions) Index of questions Background information What is the World Day of Prayer? What are the goals of the World Day of Prayer movement? Why should I consider organising a WDP service/small group/meeting of friends? What are some of the different venues where the Day of Prayer has taken place? How long does an average service go for, following the main service booklet? What is the Statement of Faith of the World Day of Prayer? How did the World Day of Prayer begin? Why are the service booklets written from the point of view of women? Why did the name change from ‘Women’s World Day of Prayer’ to just ‘World Day of Prayer’? What is the role of a World Day of Prayer State Committee? Who is on the World Day of Prayer Committee in each state? How are Australia-wide decisions made? How are world-wide decisions made? How does the process of choosing the focus countries and the themes and the writing of the services work? Has Australia ever written a WDP service? Which countries are writing the next few services and what are the themes? What does the World Day of Prayer logo mean? Practical helps Can I access a previous year’s service booklet to see what it is like? Are there any guides on how to organise a WDP service? What materials are available to help me to run a Service program on the first Friday in March? What do the booklets and other items cost? How do I order the materials for running a World Day of Prayer service? Is it OK to alter the Service programs? Do we need to report back to the state committee after our service? Money is collected on the day in an offering.
    [Show full text]
  • CHRISTIAN PATRIARCHY and the LIBERATION of EVE a Thesis
    CHRISTIAN PATRIARCHY AND THE LIBERATION OF EVE A Thesis submitted to the Faculty of The School of Continuing Studies and of The Graduate School of Arts and Sciences in partial fulfillment of the requirements for the degree of Master of Arts in Liberal Studies By Jennifer Emily Sims, B.A. Georgetown University Washington, D.C. April 1, 2016 CHRISTIAN PATRIARCHY AND THE LIBERATION OF EVE Jennifer Emily Sims, B.A. MALS Mentor: Theresa Sanders, Ph.D. ABSTRACT Christian Patriarchy is a set of beliefs held by many conservative Christians that outlines gender roles based on a literal interpretation of scripture. These gender roles, also referred to as biblical manhood and biblical womanhood, dictate the hierarchy of authority where Christ is the head of the household, the husband is the head of the wife. Children are primed at a very young age to demonstrate the tenets of biblical manhood and biblical womanhood, but for young girls, their paths are strictly laid out for them to marry, birth many Godly children, and serve their husbands. The fundamentalist reading of Genesis 2-3 is used to justify female submission via Eve’s creation and subsequent role in the Fall of Humanity. This evangelical interpretation uses Genesis 2-3 as the foundational text to first justify women as subordinate based on creation order, and secondly justify women’s submission on Eve’s role in the Fall of Humanity. By using biblical interpretations to subordinate the woman’s position vis-à-vis her husband, women in these conservative Christian homes are locked into this role with little chance to follow a different path, and are often dependent on a dominant male figure for survival.
    [Show full text]
  • Memories of Mont Amoena Female Seminary: “An Island of Culture in the Difficult Years,” 1859-1927
    MEMORIES OF MONT AMOENA FEMALE SEMINARY: “AN ISLAND OF CULTURE IN THE DIFFICULT YEARS,” 1859-1927 by Denise Melanie McLain A thesis submitted to the faculty of The University of North Carolina at Charlotte in partial fulfillment of the requirements for the degree of Master of Arts in Public History Charlotte 2017 Approved by: ______________________________ Dr. Aaron Shapiro ______________________________ Dr. Karen Cox ______________________________ Dr. Sonya Ramsey ii ©2017 Denise Melanie McLain ALL RIGHTS RESERVED iii ABSTRACT DENISE MELANIE MCLAIN. Memories of Mont Amoena Female Seminary: “An island of culture in the difficult years,” 1859-1927. (Under the direction of DR. AARON SHAPIRO) In 1851, the North Carolina Lutheran Synod (NCLS) selected the small, remote village of Mount Pleasant, North Carolina as its center for secondary education. Mount Pleasant Female Academy’s future was uncertain, at best, when it opened as a finishing school on the brink of the Civil War in 1859. The isolated location and poor timing of its foundation set the stage in a continuous battle for financial stability and accessibility. Closed during the war years, it reopened in 1869 as Mont Amoena Female Seminary under the auspices of the NCLS; however, the Civil War and its aftermath altered the future of Mont Amoena and Mount Pleasant such that neither ever fully recovered. Although Mont Amoena evolved into a degree granting junior collegiate preparatory school, it paradoxically held on to the antebellum structures that defined traditional Southern culture as it sought to be a haven of stability for the region’s young white elite Christian women. The ideology of the New South created social and economic changes that challenged the model used to create Mont Amoena and split the membership of the NCLS as it determined to consolidate power.
    [Show full text]
  • FICE Code List for Colleges and Universities (X0011)
    FICE Code List For Colleges And Universities ALABAMA ALASKA 001002 ALABAMA A & M 001061 ALASKA PACIFIC UNIVERSITY 001005 ALABAMA STATE UNIVERSITY 066659 PRINCE WILLIAM SOUND C.C. 001008 ATHENS STATE UNIVERSITY 011462 U OF ALASKA ANCHORAGE 008310 AUBURN U-MONTGOMERY 001063 U OF ALASKA FAIRBANKS 001009 AUBURN UNIVERSITY MAIN 001065 UNIV OF ALASKA SOUTHEAST 005733 BEVILL STATE C.C. 001012 BIRMINGHAM SOUTHERN COLL ARIZONA 001030 BISHOP STATE COMM COLLEGE 001081 ARIZONA STATE UNIV MAIN 001013 CALHOUN COMMUNITY COLLEGE 066935 ARIZONA STATE UNIV WEST 001007 CENTRAL ALABAMA COMM COLL 001071 ARIZONA WESTERN COLLEGE 002602 CHATTAHOOCHEE VALLEY 001072 COCHISE COLLEGE 012182 CHATTAHOOCHEE VALLEY 031004 COCONINO COUNTY COMM COLL 012308 COMM COLLEGE OF THE A.F. 008322 DEVRY UNIVERSITY 001015 ENTERPRISE STATE JR COLL 008246 DINE COLLEGE 001003 FAULKNER UNIVERSITY 008303 GATEWAY COMMUNITY COLLEGE 005699 G.WALLACE ST CC-SELMA 001076 GLENDALE COMMUNITY COLL 001017 GADSDEN STATE COMM COLL 001074 GRAND CANYON UNIVERSITY 001019 HUNTINGDON COLLEGE 001077 MESA COMMUNITY COLLEGE 001020 JACKSONVILLE STATE UNIV 011864 MOHAVE COMMUNITY COLLEGE 001021 JEFFERSON DAVIS COMM COLL 001082 NORTHERN ARIZONA UNIV 001022 JEFFERSON STATE COMM COLL 011862 NORTHLAND PIONEER COLLEGE 001023 JUDSON COLLEGE 026236 PARADISE VALLEY COMM COLL 001059 LAWSON STATE COMM COLLEGE 001078 PHOENIX COLLEGE 001026 MARION MILITARY INSTITUTE 007266 PIMA COUNTY COMMUNITY COL 001028 MILES COLLEGE 020653 PRESCOTT COLLEGE 001031 NORTHEAST ALABAMA COMM CO 021775 RIO SALADO COMMUNITY COLL 005697 NORTHWEST
    [Show full text]
  • Inventory to the Richard Land Papers AR
    1 Inventory to the Richard Land Papers AR 933 Dr. Richard Land commencing his work at the SBC Christian Life Commission, 1988 Southern Baptist Historical Library and Archives November, 2014 2 Inventory to the Richard Land Papers AR 933 Summary Main Entry: Richard D. Land Papers Date Span: 1953 – 2014 Abstract: Materials documenting the work and ministry of Dr. Richard Land, president of the Southern Baptist Convention Ethics and Religious Liberty Commission, 1988-2013. Includes administrative files, correspondence, news stories (including blog archives, Commission press releases, Land interviews, and news clippings), photographs, subject files, United States Commission on International Religious Freedom (USCIRF) files, writings and addresses, and recordings. Size: 104 linear ft. (208 document boxes) Collection #: AR 933 Biographical Sketch A sixth-generation Texan, Richard Dale Land was born November 6, 1946 in Houston, Texas. He spent his childhood and teenage years in Houston and was baptized in 1953 at South Park Baptist Church and was licensed to preach (1965) and later ordained (1969) at Townwood Baptist Church, both in Houston. Land graduated from Princeton University (A.B., 1969), New Orleans Baptist Theological Seminary (Th.M., 1972), and Oxford University (D.Phil., 1980). Upon completing his doctoral studies Land served as vice president for academic affairs at Criswell College in Dallas (1980-1988) and as administrative assistant to Governor Bill Clements of Texas (1987-1988). He served as president of the SBC Ethics and Religious Liberty Commission from 1988 to 2013. Dr. Land moved the Commission to more conservative positions on social issues such as sanctity of life and homosexuality.
    [Show full text]
  • The Mysterious Education of American Women, 1750-1850 a THESIS
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Minnesota Digital Conservancy If Not for Her Sex: The Mysterious Education of American Women, 1750-1850 A THESIS SUBMITTED TO THE FACULTY OF THE UNIVERSITY OF MINNESOTA BY Amy Susan Palmer IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS Karen L. Miksch, Ph.D., J.D. June 2017 Amy Susan Palmer, 2017 © Abstract The topic of educating middle and lower class women, in 1750-1850, has been sparsely annotated in historical research. Historical research hinted that these women were educated far beyond the “female arts,” but little else was written to indicate how women, without substantial means, were able to acquire higher education. Interwoven through historical research on higher education, however, were nuanced mentions that women were educated for professions and acquired high-level literacy. I embarked on a study to find out how middle and lower class women in the United States, during the 1750s to 1850s, were able to access post-secondary education; what was their purpose in seeking a higher education, and a curriculum, that would inform their lives. Due to the dearth of research on women’s education during this period, I decided to focus my study on the first women’s post-secondary school: the Moravian Seminary for Young Ladies in Bethlehem, Pennsylvania. Other resources unearthed curriculums of both the Moravian Seminary for Young Women and Mount Holyoke. I looked into their archives to understand who their marketed audience was and what kinds of learning materials were used to teach female students.
    [Show full text]