ICU UMCU o f I ICCEUB

Echoes ofUB the past in conversations of the present

Booklet #2 United Methodist Connections —Then & Now— at the University of

Michael G. Cartwright Dean for Ecumenical and Interfaith Programs University of Indianapolis

2007

  E c h o e s o f t h e p a s t i n c o n v e rsations of th e p r e s e n t

Booklet #2 United Methodist Connections —Then & Now— at the University of Indianapolis

Michael G. Cartwright Dean for Ecumenical and Interfaith Programs University of Indianapolis

2007

  T a b l e o f C o n t e n t s

Preface: Making United Methodist Connections ...... 6

I. Introducing United to UIndy Colleagues ...... 9

II. United Methodist Structure...... 20

III. Connecting United Methodist People, Places, and Programs—Past & Present...... 23 A. Presidential Connections ...... 24 B. Chaplaincy Connections ...... 28 C. Church Relations Office Personnel...... 31 D. Faculty & Staff Connections ...... 34 E. Admissions and Scholarship Connections...... 45 F. Religious Training Programs and Curricular Structures...... 48 G. Ministries, Missions, Collaborations, and Service Endeavors...... 50 H. Consultations, Campus Conversations, and Councils...... 53 I. University Heights Congregation Connections...... 55 J. Conference Connections...... 58 K. Episcopal () Connections...... 62 L. Campus Symbols, Awards, and Memorials ...... 65 M. Historic Personages...... 68

IV. UIndy in the Landscape of American Higher Education—Then & Now ...... 71 A. The Historical Landscape...... 71 B. The Contemporary Landscape...... 73

V. Timelines of United Methodist History and UIndy History...... 79 A. Ecclesiastical Backgrounds Chart: Methodism in America...... 79 B. Historic Events ...... 80

Appendix 1: Glossary...... 85 Appendix 2: “No Chaplain on Campus” by Frederick D. Hill...... 92

Acknowledgments: Michael G. Cartwright...... 94

Notes...... 96

 P r e f a c e : Making Unit e d M e t h o d i s t C o n n e c t i o n s Sometimes, being able to “connect the dots” can make all the difference in our ability as employees to perform our responsibilities with confidence. Of course, terminology associated with the past, present, and future of the (UMC) is only one of the programmatic “languages” that faculty and staff engage from day to day at this comprehensive University. Not all of these programmatic languages require a resource to unpack the definitions. With time, participants in institutions like this one can identify the specialized use of such acronyms as “B.U.I.L.D.” and “BANNER” and “Bilbo” with particular contexts, and thereby avoid mistaking the use of these terms with usages in other contexts beyond our campus. This is not always the case with the religious heritage(s) of this church-related University. Words such as “Otterbein Avenue” and “Wesley Drive” may be encountered almost every day, but not recognized for their historic significance. At the same time, highly visible images such as the “Cross & Flames” can remain poorly understood if members of the community do not have ready access to information that clarifies what that symbol conveys as an emblem of our University’s church affiliation. The prospect that faculty, staff, and students of a university will experience “disconnects” between everyday phenomena and the historical and contemporary contexts in which such references are meaningful are even more likely at an institution that has been a “a curious hybrid” (See part IV on page 72) in American higher education. This resource has been designed to serve the needs of faculty and staff employees of the University of Indianapolis who either find themselves directly involved in pro- grammatic linkages with the United Methodist Church, or who occasionally encounter questions or concerns that pertain to the University’s church affiliation. Admittedly, this is a tricky terrain to negotiate. Words, concepts, and technical terms matter in some contexts, but not in others. We would err if we presumed that everyone on campus needed to be able to use all the terms, identifications, and information contained in this booklet. We would also err, I believe, if we act as if everyone already has ready access to the basic information that matters in negotiating the University’s ongoing relationship with the United Methodist Church. Further, we would be misguided if we ignored the prospect that the use of United Methodist terminology here and there on campus can sometimes put persons who do not share that affiliation in the position of feeling like outsiders. For that reason, one of the primary purposes of this booklet is to enable University employees to participate in the United Methodist church-related collaborations and conversations as they need to do so for the purposes related to their individual job descriptions. We also hope that this resource will make it possible for various members of the University community to make other kinds of “connections”—some personal, some professional—regarding the significance of UIndy’s church affiliation across time. If the relationship with the UMC were only a matter of the past, then there would be no need for this kind of resource. Because the University’s relationship with the denomination is a context for continued conversation, partnership, and collaboration, we have created this resource as a means for helping faculty and staff of the University

 to be able to make sense of the occasional reference that they may hear in a snatch of conversation, or the obscure term that crops up in an administrative report, or a newsletter from one of the Centers of the University. In this resource, we have tried to determine what information would be most helpful given the different ways in which members of this University connect with the church affiliation. The kind of information that someone in the Admissions Office would find useful will not be identical with the needs and questions of persons who work in the Institutional Advancement office. And the needs of the Athletics programs will not be the same as those of the Philosophy & Department. In addition to the list of abbreviations on the next page, many terms used by United Methodists are defined in the glossary (see Appendix 1). In a few instances, we have provided illustrations that pertain to our local context, but in most instances, we are assuming that readers can apply the definitions to relevant contexts without further guidance. Although we have attempted to provide information about the origins of United Methodism—including the relationship of this particular Christian communion to the broader set of Protestant and Catholic traditions—we recognize that persons with little or no background in may find that they need additional resources. For such persons, we recommend that interested readers consult resources available at http://www.beliefnet.com for additional information and clarification. The identification of “persons, places, and programs” (see Part III) that we have provided clarifies the programmatic linkages that pertain to the United Methodistcon - nection (see the glossary for clarification). While the word “connection” [early British Methodist spelling “connexion”] conveys a rich kind of fellowship in mission specific to the Wesleyan tradition, there are also more generic senses in which we share connec- tions with persons affiliated with other Christian communities or congregations. Notice that not all of the persons identified in this book are members of the United Methodist Church. Some are members of other denominations (Protestant and Catholic), and in a few notable instances, there are persons who have made contributions in the context of our University’s church affiliation who are adherents of other faith traditions. For this reason, we have attempted to identify all who have significant involvements with respect to the church affiliation, regardless of their religious affiliation. For a list of current faculty and staff members of the University who share the United Methodist affiliation by virtue of their membership in a congregation and/or their participation in UMC-sponsored agencies and activities, visit the Office of Ecu- menical & Interfaith Programs’ Web site at http://eip.uindy.edu/umc. If you should discover that we have stated information incorrectly or inadvertently omitted the name of someone from this list of persons in the United Methodist “community” at UIndy, please contact Cindy Tyree at [email protected] (317) 788-2106. If possible, please provide the relevant information or indicate where such information can be found. In the future, updated versions of this resource will be posted on the UIndy webpage of the Office of Ecumenical & Interfaith Programs. On behalf of the Indiana Area of the United Methodist Church and the faculty, staff, and students of the University of Indianapolis, thank you for your interest in the University’s church affiliation.

—Michael G. Cartwright

 A Note about Abbreviations: While the purpose of this book includes providing explanations for shorthand refer- ences, in order to be efficient, the reader will need to be aware of a few commonly used abbreviations in addition to the currently used “UIndy” to represent the official name of the University of Indianapolis.

UB = United Brethren EUB = Evangelical United Brethren ICC = Indiana Central College ICU = Indiana Central University UMC = United Methodist Church UH = University Heights UHUMC = University Heights United Methodist Church

See the glossary (Appendix I) for further explanation of these designations.

 I . I n t r o d u c i n g U n i t e d M e t h o d i s m t o U I n d y C o l l e a g ue s

A. Who Were the Founders? Perhaps the first thing that faculty and staff employees of the University of Indianapolis need to know is who the “United Brethren” were, because that is the name of the group of Christians that founded our institution. The founders of Indiana Central College were inspired by a vision of Christian unity that was founded on the Pietist sensibility that “if your heart is as my heart, then give me your hand.” Sharing the modern sense of repulsion concerning the Wars of Religion (that ended in 1648) in which Christians had killed Christians, Pietist leaders in and (later) France focused on revitalizing local congregations. They did not attempt to alter the structure of the already existing Lutheran or Reformed (Calvinist) state church of their particular country or region of Europe, but they did emphasize the possibility of reconciliation and unity in the midst of differences over doctrine, modes of baptism, or church governance structure. The American founders of the United Brethren tradition displayed this sensibil- ity in their famous encounter in 1767 when Philip Otterbein greeted after his sermon with the words, “We are brothers” (German = Wir sind brüder). This mutual recognition between a well-educated ordained German Reformed /mis- sionary and a semi-literate Mennonite farmer/preacher, which took place in the midst of evident differences of belief—over modes of baptism, doctrine, etc.—as well as differences of class and education, was one of the hallmarks of the United Brethren in Christ movement that emerged as an organized group during the first decade of the 19th century. From the beginning United Brethren leaders recognized a kinship with the Methodist movement led by and the led by . And interest in the prospect of collaboration and even merger of these movements would continue to surface in the decades that followed. As the late Paul Milhouse ’32 observed, “The common theological and historical roots from which the three churches had come . . . brought Evangelicals, Methodists and United Brethren people together on many occasions for worship, for united work in community projects, and for sharing in common mission enterprises.” 1 During the last half of the nineteenth century, the bonds of Christian unity were tested in the United Brethren Church by differences about how to engage the changing world marked by the spread of the frontier, industrialization, etc. Many United Brethren, like Martin Boehm, had little need of education. They aspired to live humble lives of service committed to living a heart-centered religion. Others, while no less committed to vital piety, came to believe that it was necessary to cultivate the intellect as well as the heart. Like Philip Otterbein, they valued education. Before Indiana Central University was founded in 1902, many attempts were made to found church-related colleges—most of which failed—including at least six in the Midwestern states of Ohio, Indiana, and Illinois. The founders of Indiana Central persevered against the odds.

 The earliest generation of students at Indiana Central University shared their forebears’ commitment to Christian unity—an aspiration that became even more emphatically expressed in the wake of the late 19th-century split that occurred between “Old Constitution” and “New Constitution” United Brethren over the issue of member- ship in “secret societies” (Freemasons, for example). The post-World War I generation of faculty and students at Indiana Central appears to have accepted the burdens of mending the broken world into which they had been born. Paradoxically, the more they succeeded in bearing witness to message of Christian unity, the more these United Brethren weakened their own institutional bonds as a denomination. Not surprisingly, some of the very persons associated with the founding of Indiana Central were also strong advocates of ecumenism in the Federal Council of and the Student Christian movement.* Their encounters with Methodists in these and other contexts reminded them of the conversations that previous generations of United Brethren leaders had fostered in the earliest days of that movement. In due course, the ecumenical impulse combined with pragmatic concerns about institutional capacity to bring about the 1946 merger with the Evangelical Church—to form the Evangelical United Brethren Church—and subsequently the merger in 1968 with the Methodist Church to form United Methodism.

B. Introducing the Two Streams of United Methodism As someone who grew up in another Christian tradition and became a member of the United Methodist Church (UMC) during my college years, I sympathize with those persons who sometimes struggle to grasp the “both/and” character of the Protestant denomination that lays claim to important features of the Evangelical and Catholic traditions of Christianity. On the one hand, the UMC is “evangelical” in the sense of proclaiming the gospel or “good news” of Christ to the world. Not surprisingly, preaching or the proclamation of the Word of God is a significant practice. In this way, United Methodists clearly stand within the broader set of “Protestant” traditions that are defined by emphases on the centrality of the , the importance of by grace through faith, and the importance of each individual person taking responsibility for engaging God. liked to describe Methodism as nothing more nor less than “scriptural holiness” displayed in the ordinariness of everyday life. At the same time, the UMC is “catholic” in the sense that it is informed by the traditions of Christianity that have been passed down across time, including the hu- manity and divinity of Jesus Christ, the doctrine of the Trinity (God is to be understood as a unity that is expressed in three “persons”), and the real presence of Christ in the Lord’s Supper or Eucharist, which is one of the sacraments of the church. Although John Wesley clearly disagreed with some of the practices of the Roman , he was also very fond of saying—with St. Vincent of Lerins—that Methodists believed the same things that have been believed “always, everywhere, and by all [Christians]”

* For more information about the earliest generation, see Michael G. Cartwright’s booklet “Echoes of the Past in Conversations of the Present Book #1 United Brethren Memories of the University Heights Neighborhood” and the archive of Profiles in Service (available online at http://eip.uindy.edu/crossings).

10 when the church as been most authentic or “true” in its witness to the world. Another significant indicator of the ways in which Wesley stood resolutely within the Anglo- Catholic heritage of Christianity was the fact that he remained a priest of the Church of England throughout his life. In a time of American “culture wars,” it is not easy for the voice of “both/and” Christianity to be heard. And if truth be told, United Methodists have not always done a good job of articulating their own “evangelical-and-catholic” heritage of faith and practice. At least some of the reasons why this aspect of United Methodism is not well-understood in the wider landscape of American religion pertain to the knowledge base that each individual brings to the subject. Not everyone on our campus has had the privilege of learning about the saga of the United Brethren in Christ and their commit- ment to Christian unity. Nor have all employees of the University had the opportunity to learn “Come, O Thou Traveler Unknown” and the many other wonderful hymns of that have had such a formative effect on my own understanding of God over the past thirty years. The prospect that fallible human beings can relate to the Triune God as “pure Universal Love” is a grand and generous vision that makes sense when put into context with the Wesleyan patterns of “searching the scriptures” and hymn-singing—to name but two of the many Christian practices that inform that part of the United Methodist heritage. I would like to think, though, that most folks on our campus know something about the service ethic of United Methodism because of the ways in which “Education for Service” exists as a living tradition on this campus. And that is certainly an important kind of connection to make. However, if we register the Methodist connection only in terms of the moral value of service, then we run the risk of reducing this Christian tradition in ways that ignore its richness and complexity. Choosing how much to say about this matter is tricky. For that reason, something more needs to be said if we are to grasp United Methodism at its best. In a brief introduction, however, it is not possible to do justice to the generative power of Wesleyan spirituality. What I can do is to provide a brief overview under the headings of “United” and “Methodism” for the purpose of inviting interested readers to explore these matters further as they have time and interest to do so (see list of sug- gested readings at the end). In the final section of this introduction, I will offer some remarks about the prospects for the “both/and” vision of the UMC for engaging the opportunities and challenges of our time and place.

1. Why “United”? A former president of the University of Indianapolis was fond of telling the story of one of his first encounters with an audience of alumni for whom the “United Brethren” heritage of the institution was central to their memories of the institution located at the corner of Hanna Avenue and Otterbein Avenue. Because he had spent most of his career working in United Methodist-related institutions that were formerly “Method- ist,” it was easy for this president to forget the formal name of the denomination. At this particular gathering, a man spoke up and said, “Look, we didn’t get much in the merger, but we did get the word ‘United’, so please use it.” 2

11 “The merger” to which this alumnus referred was the decision in November 1966 that was reached by the Evan- gelical United Brethren Church and the Methodist Church to form a new entity, which would henceforth be known as “The United Methodist Church.” This circumstance brought with it gains and losses. For many, the memorable image of Bishop Lloyd Wicke and Bishop Rueben Mueller shaking hands on the stage in Dallas, Texas, in August 1968 embodied the fulfillment of what might be called the “ecumenical vocation” of the Evangelical United Brethren (EUB). This was an outward and visible sign of the ways Bishop Mueller and Bishop in which the EUB Church had been obedient to Christ’s Wicke shaking hands; per- call that his disciples be “one” with one another. mission granted by the Gen- Overcoming differences of language and class and eral Commission on Archives custom was to be faithful to the vision of Christianity and History of the United identified with the founders. For many EUB and Methodist Church from the state of Indiana, it was a special point of pride that “their bishop”—Rueben Mueller—would be the one who would represent the EUB denomination in the symbolic handshake that symbolized the merger. For people who had grown up “EUB,” however, this decision to merge two denominations necessarily would involve several dislocations of identity, not to mention a loss in prominence. At the local level, despite the fact that Bishop Rueben Mueller was selected to preside over the Indiana Area of the Church, the larger size of the former Methodist Church in Indiana meant that there was a loss of prominence of particular congregations and prestige of particular pulpits. The University Heights Church went from being regarded by many as “one of the best pulpits” in the EUB Church to being a better than average size congregation in the UMC. And Indiana Central College went from being one of the two strongest EUB church-related colleges (out of seven total) with the bishop living across the street from the college president to being one of more than 120 institutions of church-related higher education. Suffice it to say that achieving unity exacts a price from those whose vocational self-understanding prominently included being “United” in Christ. Or to register the dislocation in a different way, Indiana Central College went from being the much beloved site where United Brethren church leaders were used to coming—for annual conference meetings, conferences of youth, etc.— to being an institution that the majority of “United Methodists” in the state of Indiana did not know much about. This meant that the University’s new president (Gene Sease) and other University officials (Marshall Chambers, et al.) had to work diligently to develop the University’s church constituency at a time when it was also experiencing a period of dramatic growth in enrollment.

12 2. Why “Methodist”? For an institution like Indiana Central, the consequence of the merger between the Evangelical United Brethren Church and the Methodist Church led to a somewhat uneven embrace of the intellectual traditions of Methodism. Somebody suggested naming one of the drives on the north side of Hanna Avenue “Wesley Drive” after the founder of Methodism, but establishing other connections were less straightforward. In 1968 when the merger was effected, Indiana Methodism already had two well- established institutions of higher education—University of Evansville and DePauw University—both of which already had existing networks of financial support and alumni loyalty among Indiana Methodists. Over time, however, this situation changed. Today many UM church leaders in Indiana believe that the University of Indianapolis has the strongest church affiliation of the three institutions. Today the University employs several theologians and scholars whose warm admiration of the brothers Wesley is displayed in books and articles as well as their professional affiliation as members of the Society of John Wesley Scholars, and other members of the faculty have written on topics in the history of American Method- ism as well as the political vision of Methodist missionaries. In addition, Dr. Greg Clapper teaches a course on the Theology of John Wesley that is offered through the Philosophy & Religion Department. Beginning in the summer of 2007, the University will host an annual “summer institute” for United Methodist clergy in training for the South Indiana Conference UMC that has been dubbed the “Wesleyan Connexion Project.” This latter collaboration provides a good example of the broader pattern of “retrieval” that some social historians of religion regard as one of the most character- istic features of this “postmodern” moment of human history. As a result, the United Methodist Church is enjoying a renaissance in Wesleyan studies as denominational leaders are rediscovering the insights of John and Charles Wesley (see pages 69–70), the two Anglican priests who are credited with inventing “Methodism” in the context of 18th century England. For example, in his book Recapturing the Wesleys’ Vision, 3 Paul Wesley Chilcote traces a series of conjunctions that were very much part of the Wesleyan vision and arguably have characterized the United Methodist Church at its best. I know of no better summary of the Methodist “vision” than this winsome little book written by an exemplary pastor and scholar who was raised in Indiana and is a member of the North Indiana Conference of the United Methodist Church. For these reasons, I have chosen to follow Chilcote’s outline of the Wesleyan vision of Christianity in presenting this introduction to the Methodist tradition (see table of contents on page 14). In part one of his book, Chilcote describes the “Message” of the brothers Wesley under the heading of “the height of sovereign grace.” Like most Protestant traditions, United Methodists proclaim that God’s grace to humankind is free, but unlike some Protestants, United Methodists hold “faith and works” together. Inspired by the evoca- tive hymns of Charles Wesley and the sermons of John Wesley, United Methodists preach about the “inclusive love” of God that is conveyed through both the Word of God found in Scripture and the active transformative presence of God’s Holy Spirit in the lives of men and women.

13 In the second part of Recapturing the Wesleys’ Vision, Chilcote explicates the char- acter of the “Community” that is sustained by the depth of caring relationships. The early Methodists dared to “watch over one another in love,” not because they were fearful of their eternal destiny, but because they wanted to uphold one another amid the daily challenges of life. The emphasis on shared experience in Christian fellowship provided the glue that made the conjunction of “personal” and “social” dimensions possible. At the same time, the enthusiastic discipleship of Methodist clergy and laity expressed itself in partnerships and/or “connections” that displayed both social “form” and spiritual “power,” which flowed out from the depth of relationships that sustained the Methodist societies in carrying out their evangelical mission: “spreading Scriptural holiness across the land and reforming the continent beginning with the church.”

From Recapturing the Wesleys’ Vision by Paul Wesley Chilcote*

Permission granted by InterVarsity Press. Copies of Paul Chilcote’s book Recapturing the Wesleys’ Vision are available at the Office of Ecumenical & Interfaith Programs to be lent to interested UIndy employees.

14 The third set of “both/and” relationships described in Chilcote’s book focus on the “Discipline” that is required for Methodists who envision the Christian journey as a lifelong pilgrimage. John and Charles Wesley advocated the kind of Christian formation that can best be described as “holistic” in character. It was not enough to have a warm heart any more than it was adequate to have intellectual understanding. The conjunction of “head and heart” was most memorably described in a hymn that Charles Wesley wrote for the occasion of the dedication of the Kingswood School in Great Britain, which happens to be one of the first educational institutions to have been founded by Methodists:

Unite the pair so long disjoined, Knowledge and vital piety, Learning and holiness combined, And truth and love let all men see, In these, whom up to thee we give, Thine, only Thine, to die and live.4

This balanced approach to Christian discipleship extended to the ways Methodists sought spiritual nourishment in both the pulpit and the table to guide their steps in everyday life. The dual emphasis on the preached word and frequent communion is part of what gave vitality to the spirituality of early Methodism. The fourth and final set of conjunctions comes into focus in the emphasis on “Servanthood.” Paul Chilcote believes that this is what accounts for the breadth of the compassionate witness of Methodist piety. Oriented by a mission that calls upon them —individually and collectively—to take the good news of Jesus Christ to the nations, Methodists engage their neighbors in whatever cultural context they find themselves sent. For John and Charles Wesley, this “transformative” conception of Christian voca- tion required the kind of incarnational ministry (i.e., a ministry offered in imitation of Jesus Christ), that is defined by the practice of the “” and the “.” It is not enough to do good works. One also needs to nourish one’s spirit by practices of meditating on scripture, prayer, and fasting. Here also, prayer and contemplation are to be balanced with the outward endeavors of feeding the hungry, clothing the naked, and ministering to the material needs of the poor, homeless, or underemployed neighbors in the community and in the world beyond. The eightfold set of conjunctions (see page14 ) described in Paul Chilcote’s book display the strengths of the Wesleyan theological heritage as “a tradition of living faith in which the purpose of theology is transformation.” As Chilcote rightly concludes, in the Wesleys’ spiritual vision, “Faith working by love, leading to holiness of heart and life, is the key.” 5 The coherence of the Methodist vision is probably best displayed in the hymns of United Methodism, particularly the final verse of Charles Wesley’s great hymn of praise, “Love Divine, All Loves Excelling:”

15 Finish then, thy new creation; Pure and spotless let us be; Let us see thy great salvation Perfectly restored in thee; Changed from glory into glory, Till in heaven we take our place, Till we cast our crowns before thee, Lost in wonder, love, and praise. 6

As more than one writer has observed, the best theology in the United Methodist tradition is probably found in the hymns of John and Charles Wesley. Not surprisingly, whenever Methodists have wanted to reclaim the evangelical-and-catholic character of the United Methodist tradition, they have taken inspiration from hymns like this.

C. The Possibilities and Limits of the Both/And Vision of “United Methodism” Like other Christian communities in American culture, United Methodism has been affected by the “culture wars” of the past few decades. United Methodists have also struggled with disagreements over issues such as the morality of abortion and homo- sexuality. At times, our debates about these and other issues have been shortsighted. Sometimes we have lost sight of the “both/and” character of our religious heritage in the midst of controversies that threaten to split the church. In sum: in a time of “culture wars,” the conjunctive vision of United Methodism’s founders is not evenly appropriated by contemporary heirs of John and Charles Wesley. On the “right” we have folks whose vision of the church is framed in terms of a set of doctrinal confessional statements. Believing in the importance of holding to “orthodox” doctrinal teachings, this group of United Methodists has formed what they call the “Confessing Movement,” and they urge members of the UMC to return to doctrinal fidelity in the name of being a truly evangelical church. In some cases, it appears that the United Methodist tradition that is being claimed has very little to do with the Anglo-Catholic heritage that informed the religious vision of John and Charles Wesley, but the authority of the Bible is vigorously asserted. 7 On the “left” we have folks whose vision of liberality extends in ways that are tan- tamount to claiming that it is not necessary or desirable to have a doctrinal consensus in order to carry out the church’s mission. Those United Methodists who want the church to take more of a “progressive” stand on social issues such as the of homosexuals take exception to the attempts by those who are part of the confessing movement to enforce doctrinal standards in the context of changing the policies and procedures of the church. 8 This latter coalition often appears to be united largely by its opposition to those who would claim the evangelical mantle for their side more than it is animated by a catholic vision, but that does not mean that they lack appreciation for the traditions of the United Methodist. Rather, their invocations of Wesley’s oft- quoted saying, “If your heart is as my heart, give me your hand,” often seem to mute that part of the Wesleyan vision that envisions the Triune God as both judge and host

16 and make it clear that the invitation to the Gospel feast is for all who are ready and able to repent of their sins. It is also possible to hear United Methodist voices—here and there—that are attempting to speak from the center of the church that continues to plead for the conjunction of the “evangelical-and-catholic” emphases as more than a few United Methodists (clergy and laity) have continued to maintain the viability of the “con- junctive vision.” Those United Methodist clergy in the state of Indiana who are spearheading the effort to create the “Wesleyan Connexion Project” might be said to be an example of this latter sensibility. Meanwhile, United Methodist efforts in American higher education continue to yield significant results in the formation of future leaders, despite the environment of the American culture wars. One notable way in which this is happening for the generation of students who are studying in this post-9/11 world is through the cultivation of an ecumenical & interfaith hospitality in universities like UIndy. Members of the Ecumenical & Interfaith Programs staff at UIndy are proud to say that the United Methodist Church with which our University is affiliated recognizes the importance of cultivating Christian unity as central to what the Book of Discipline of the United Methodist Church calls its “Theological Task:” Christian unity is founded on the theological understanding that through faith in Jesus Christ, we are made members-in-common of the one body of Christ. Christian unity is not an option; it is a gift to be received and expressed. United Methodists respond to the theological, biblical, and practical mandates for Christian unity by firmly committing ourselves to the cause of Christian unity at local, national, and world levels. We invest ourselves in many ways in which mutual recognition of churches, of members, and of ministries may lead us to sharing in Holy Community with all of God’s people. 9 As this statement makes clear, the “ecumenical vocation” 10 of the United Methodist Church is every bit as clear as was the commitment to Christian unity that was present at the founding of the United Brethren in Christ Church in the early 19th century. At the same time, the United Methodist Church is on record as stating the impor- tance of cultivating opportunities for “serious interfaith encounters and explorations between Christians and other living faiths of the world:” Scripture calls us to be both neighbors and witnesses to all peoples. Such encounters require us to reflect anew on our faith and to seek guidance for our witness among neighbors of other faiths. We then rediscover that the God who has acted in Jesus Christ for the salvation of the whole world is also the Creator of all humankind, the one who is “above all and through all and in all” (Ephesians 4:6). As people bound together on one planet, we see the need for a self-critical view of our own tradition and accurate appreciation of other traditions. In these encounters, our aim is not to reduce doctrinal differences to some lowest common denominator of religious agreement but to raise all such relation- ships to the highest possible level of human fellowship and understanding.

17 We labor together with the help of God toward the salvation, health, and people of all people. In respectful conversations and practical cooperation, we confess our Christian faith and strive to display in the manner in which Jesus is the life and hope of the world. 11 Other parts of the Book of Discipline make it clear that these features of “Our Theo- logical Task” apply to the ways that United Methodist campus ministers should carry out their ministries on college and university campuses. Our campus ministry proceeds with this authorization in view as we engage the challenging terrain of religious life on campus. 12

Cultivating Christian Unity Amid Enriched Christian Practices: The staff of the Office of Ecumenical & Interfaith Programs is proud of the rich traditions associated with the United Brethren and Methodist heritages of Christian unity. As we encourage students to learn more about the “height and length and breadth and depth” (Ephesians 3:18) of the Christian faith, we also create opportunities for students to practice their faith in various settings, including living in the Allelon House Intentional Christian community where dealing daily with the differences between Catholic and Protestant sensibilities can be both a challenge and a blessing. Leadership development programs such as the United Methodist Youth Leader Scholars and Christian Vocations and Formation courses offered by the Lantz Center for Christian Vocations provide additional ways that Christian students on our campus can grow in their faith.

Cultivating Interfaith Engagements Amid Peaceable Conversations: At the same time, our ecumenical campus ministry team of chaplains encourage students from Christian traditions to engage students from other religious faith traditions in ways that display hospitality and peaceable intent. We do so for multiple reasons: to learn to be better neighbors in an increasingly “smaller” world of human interactions; to learn more about one another as persons as well as to learn to appreciate one another’s religious traditions and practices. We cultivate these learning opportunities knowing that our students—including but not limited to United Methodists—will often come away from such encounters desiring to re-engage their own religious beliefs and traditions in order to sort out some of their puzzling encounters. In some cases, they may seek out their or “elders” in the faith to pose questions about what they have discovered in the course of their education. This is as it should be. In the United Methodist tradi- tion, Christian conferencing is understood to be a “means of grace.”

D. Committed to Do Our Part in Carrying Out an Unfinished Task The University chaplains recognize, of course, that their efforts to embody Christian unity and interfaith hospitality will be imperfect, and more often than not incomplete as well. But that, too, is part of what we invite students to learn at this University. In her recent address to the campus community, President Beverley Pitts used an evocative image to invite students, faculty, and staff to consider how we can imagine peace “with mutual respect and shared hunger.” Borrowing an example from a book by Dorothy Soelle, she reminded us of a very poignant fact about the generations of artisans and

18 craftsmen who built those amazing Christian cathedrals in Europe. “The people who worked to build the cathedrals in the Middle Ages never saw them completed. It took two hundred years and more to build them. Some stonecutter somewhere sculpted a beautiful rose; it was his life’s work, and it was all he ever saw. He never entered the completed cathedral. But one day, the cathedral was really there. You must imagine peace the same way.” 13 I would argue that this kind of humble but confident disposition to interfaith engagements is consistent with the United Methodist tradition’s emphases described on previous pages. The knowledge that we bring to the task is imperfect, and God knows our dispositions and skills still need to be refined and strengthened. Even so, we engage the challenges and opportunities of our time in the recognition that we are part of a multigenerational effort in church-related higher education that is informed by the strengths and limits of our particular Christian traditions. In that respect, it is probably apt to say that in our time there are multiple ways in which the United Methodist vision of “uniting the pair so long disjoined, knowledge and vital piety” has potential to inspire excellence in the next generation of leaders for the church in a world in which those of us who are Christians dare not ignore the presence of other world in the landscape of everyday life.

For Further Reading: For a good brief presentation of John Wesley and his thinking, see Charles Yrigoyen, John Wesley, Holiness of Heart and Life (Abingdon, 1996).

For a good introduction to the spirituality of John and Charles Wesley by a member of the UIndy faculty, see Greg Clapper’s book As If The Heart Mattered: A Wesleyan Spirituality (Upper Room Books, 2005).

For a good overview of the history of the Evangelical United Brethren tradition, see J. Bruce Behny and Paul H. Eller, The History of the Evangelical United Brethren Church (Abingdon, 1979).

For a good introduction to the challenges and opportunities for Christians engaging other religious traditions, see Charles B. Jones, The View from Mars Hill: Christianity in the Landscape of World Religions (Cowley, 2006).

19 i i . U n i t E D M E t h o d i s t s t r U c t U R E Church leaders identify four “key philosophies” that define the polity (governance structure) of the United Methodist Church in contrast with denominations with congregational polities (such as ) and church bodies such as the Catholic Church, which displays the kind of episcopal polity in which power is distributed in more limited ways.

— Connectionalism: Linkages exist and are maintained between all levels of the church: global, regional and local. Church-related colleges and universities “con- nect” with congregations, pastors, boards and agencies. As the historian Russell Richey has observed, “Connectionalism is more than a type of church polity.” In the history of American Methodism it has been 1) a Wesleyan precept, 2) a vision for the church, 3) a missional principle, 4) a covenantal commitment, 5) an ethic for sharing economic burdens, 6) a stratagem for deploying ministers, as well as 7) an elastic standard for defining relationships, and 8) a praxis-oriented theology.14

— Itinerant Mission: The way the church deploys its ministers is through the “appointive system” for clergy placement. Ministers take vows to go where the Bish- op sends them. This process of ministerial appointment includes consultation with both the pastor and the congregation that is receiving the new appointment.

— Shared Powers: In the governance structure of the UMC, power is distributed in three branches: executive, legislative, and judicial (i.e., there is no general church headquarters)

— Conferences: Decisions are made as United Methodist confer with one another and with God, then conferring upon one another authority and accountability for carrying out the church’s mission

Although United Methodist origins lie in the Church of England (see Part V), over time, the United Methodist Church has been shaped by various aspects of American culture. Not surprisingly, the threefold pattern of “shared powers” is often described with analogies to the governance structure of the of America. And like other aspects of American culture, the UMC has evolved in ways that have made it more democratic in practice. Sessions of Annual Conference have a balanced number of lay and clergy participants. Women have had full voting rights for decades and United Methodist leaders were notably involved in the Civil Rights movement of the 1950s and 1960s.

20 The Governance Structure of the United Methodist Church (as organized for the 2005-2008 quadrennium)

Executive Bishops —Elected for life —Elected by Jurisdictional Conferences —Assigned for 4-year terms —No voice or vote anywhere except in Council of Bishops —Sets budget for denomination

District Superintendents —Appointed by bishop as “extension” —Serve 6–8-year terms then return to pastorate —Serve with Bishop as “Cabinet” —Preside over a district of 60–80 churches

Pastors —Ordained by bishop at Annual Conference —Membership is in the Annual Conference —Appointed by Cabinet Chair Nominations Committee in local church —Considered “executive officer”of the local church

Licensed Local Pastors —A lay person who is licensed to perform certain ministries in a local church where that person is appointed as the pastor —Considered “clergy” as long as they are serving under appointment

Legislative General Conference —Meets every four years —1,000 delegates, half lay, half clergy —Revises “Book of Discipline” —Only body that speaks for UMC —Elects Judicial Council

Jurisdictional Conference (5) —Meets every four years —Half lay, half clergy delegates —Assigns bishops for 4-year terms

Annual Conference (63) ­—Meets annually, bishop presides as “spiritual and temporal” leader —Sets budgets, ordains pastors

21 District Conference —Meets once a year or when needed —District Superintendent presides —Elects district officers —Approves district program plans

Charge/Church Conference —Governing body of the local church —Meets at least annually, presided by District Superintendent —Approves pastor’s salary —Elects officers for the local church —Elects Pastor-Parish Relations Committee that works with the District Superintendent at the time of the appointment of a new pastor

Judicial Judicial Council —“Supreme Court” —Interprets Discipline

Bishop, District Superintendent and Pastor —Interpret discipline and rule on church law. May be appealed to Judicial Council

22 i i i . C o n n e c t i n g U n i t e d M e t h o d i s t p E o p l e , P l a c e s , a n d P r o g r a m s — P a s t a n d P r e s e n t The story of how institutions like UIndy have related to the United Methodist Church can be narrated in terms of four patterns of “connectionalism:” 15

1) Personal Connections: Church-related colleges and universities have been personi- fied by strong leaders whose charisma has defined the church-college relationship. At this institution, names like John T. Roberts and Beverley Pitts signify something more than an individual biography.

2) Regional Connections: Conferences or regional structures have taken initiatives to begin new institutions like ours. The story of this institution cannot be fully told without clarifying the relationship with the White River Annual Conference of the United Brethren Church and its successor bodies in what we now think of as the Indiana Area of the United Methodist Church.

3) National Connections: Already by the late 19th century, Protestant denomina- tions began to create “boards of higher education” for the purpose of accrediting and administering institutions of higher education that are affiliated with the denomina- tions in question. Universities like ours are not only accredited by the Higher Learning Commission (following the Academic Quality Improvement Process) but also through the University Senate of the United Methodist Church. In fact, American Methodists were the first group—religious or secular—to establish accreditation standards for colleges and universities.

4) Professional Connections: As disciplines of inquiry have taken shape and faculty have developed relationships to professional fields of study, the church-college affilia- tion has often become segmented. As a result, particular units of the University have become more and less focused with respect to the University’s United Methodist Church affiliation. When the University has a vacancy in the Religion faculty, that position is filled through a search process in which candidates are contacted and interviewed through the American Academy of Religion or the Society of Biblical Literature.

At different points in our University’s history, each of these patterns of “connec- tionalism” has been more or less significant, depending on the context in which the University’s church affiliation has been understood. As the historian Russell Richey has also observed, all four connectional patterns to some extent can be traced back to the “inherited pattern” associated with John Wesley’s own conception of the relationship of the church and education. More than three hundred years after Wesley’s birth, United Methodist Church- related higher education faces a changing environment. There is also evidence that “connectionalism” is being reborn in various precincts—including on the campuses of church-related colleges and universities. New kinds of partnerships are being formed,

23 and annual conferences and universities are discovering new ways to collaborate. Some observers even believe that we are now living in a new period in the history of United Methodist higher education. Whatever pattern(s) of “connectionalism” the faculty, staff, and students of UIndy currently inhabit surely builds on these earlier sets of relation- ships. For that reason, we have put this section on “people, places, and programs” to clarify the significance—then and now—of different kinds of contributions that have been made at this particular United Methodist-affiliated University.

A. Presidential Connections (listed in order of service) Each of the presidents of the University has had to face challenges. No summary can display the complex texture of the institution’s leadership, nor can we provide the kind of vivid description that captures the persona of these figures, but we have attempted to gesture at the ways each leader influenced, directed, or embodied the church affili- ation of the University. To date, half of the presidents have been clergy and half have been laity. Six of the presidents were raised in the UB, EUB, or UMC, but all eight have been United Methodists during the time that they served as president.

1905–1908, J. T. Roberts. First president of Indiana Central University. The Rev. Dr. John T. Roberts is the person who has been credited with offering the earliest articulations of the University’s service ethic. Often referred to as “J.T.” this man led the effort to create Indiana Central University while he was serving as a conference superintendent in the South Indiana Conference of the United Brethren in Christ Church. When the search effort failed to yield a viable candidate, Rev. Roberts took on this responsibility on behalf of the United Brethren leaders of the Indiana Conference and worked with leaders from the St. Joseph and White River Conferences to recruit the first class of students. By necessity, Roberts had to focus on raising financial resources for facilities and supplies. “If you are con- vinced you ought to come, pack your truck and take the Greenwood and Columbus interurban car at Indianapolis and get off at University Heights.”1 7 Roberts resigned as president in 1908 as a matter of principle in a dispute with the Trustees over the integrity of the academic credentials of another administrator, and resumed service as a district superintendent in the United Brethren Church. After 1913, Roberts assumed a role as a UB “conference evangelist,” an identity that he retained during a period of ill-health before his death in 1937. (b.1858; d.1937).

1909–1915, Lewis Bonebrake. Second president. Bonebrake was not one of the members of the original faculty at Indiana Central, but he was a well-respected educator and administra- tor in Ohio who came from a prominent family in the UB Church. When President Roberts resigned in 1908, Bonebrake was approached about the position and initially this layperson refused the offer of the search committee. He was later per- suaded to accept. He came prepared to serve as the principal

24 publicity agent and student recruiter for the fledgling United Brethren college with the expectation that he would be able to build up the University, but he spent much of his six-year tenure attempting to manage the debt, a problem that at times enveloped his own finances. He served from1 909 to 1914. His presidency was aptly summarized by a quotation that displays the challenges that the institution faced in meeting stan- dards: “We must insist upon special qualification for every department. The state department will insist on it, and our students will expect it.” 18 During Bonebrake’s tenure, leaders at Indiana Central began investigating what it would need to do to qualify for a grant from the Carnegie Foundation, but Bonebrake believed that this would be a useless course of action, “because first ‘the church must show its interest in the school and its willingness to sacrifice for so noble a cause before we can even assume or hope for kindly consideration by outside people or interests.’” 19 During the 1914–1915 academic year, President Bonebrake became ill and resigned. He died the following year. In addition to the fact that he worked industriously to raise funds for the University, Bonebrake has the distinction of being the first layperson to serve as president of the University. (b. 1859; d. 1916)

1915–1944, Irby J. Good ’09. Third president, founding member of the University Heights United Brethren Church, and one of two persons in the first graduating class from Indi- ana Central University. Good served as president of Indiana Central College during a time when the college faced great fi- nancial challenges. His sense of the importance of the college in relation to the United Brethren Church is summed up in the following statement: “I believe that the destiny of the United Brethren Church will be broadened . . . or narrowed toward diminution . . . if we fail. I believe this college is of such vital importance to the church.” 20 During the late 1920s, it appeared as though President Good was on the verge of succeeding in bringing about financial stability, but with the stock market’s crash in 1929, he encountered unexpected setbacks. In addition to his many other accomplishments in leading the college through a difficult period in its history, Good has the distinction of being the second layperson and the only alumnus to serve as president of the University. President Good died in February 1945, less than a week before his successor took office. Good Hall is named in recognition of this leader, who embodied his own words of “downright devotion to the cause.” (b. 1885; d. 1945)

1945–1970, Isaiah Lynd Esch. Fourth president. An ordained member of the Evangelical United Brethren Church, Esch was well-regarded in church circles for his leadership, but he also brought his experience in the world of business to the role of president. Prior to serving as president, Rev. Dr. I. Lynd Esch had been pastor of First United Brethren in Christ Church in Los Angeles, California. Esch led the University through two separate denominational mergers (1946, 1968) and presided over a period of dramatic growth and development at the Uni-

25 versity. The trajectory of his presidency was defined by engagement with the business community of Indianapolis in ways that were consonant with the values of the Uni- versity’s Christian affiliation, but also moved beyond a liberal arts paradigm in the narrowest sense. President Esch recalled that in his meeting with the Committee on the Selection of a President in 1944, “My first question to them . . . was whether or not they were interested in serving the city of Indianapolis.” 21 Esch Hall was named after this former president. In addition to the fact that Esch presided over a period of significant growth and development at this university, he is remembered by many alumni for his pastoral manner expressed in such gestures as commending graduates of the University with a personal word of blessing on such occasions as the “Candle- lighting” ceremony held the week before graduation at University Heights EUB Church. (b. 1905; d. 1994)

1970–1988, Gene Sease. Fifth president. Sease came to the University after serving as a pastor and conference superinten- dent of the Western Pennsylvania Conference of the United Methodist Church. Beginning in 1968, he served as assistant to President I. Lynd Esch for two years before assuming full responsibility for guiding the University. Sease is the person responsible for changing the name of the University from “Indiana Central” to “University of Indianapolis” and changing the address to 1400 East Hanna Avenue, two alterations that improved the visibility of the University, but which were viewed by some alumni and church leaders as compounding the loss of EUB identity. At the same time, these changes gave the University more visibility in ways that Sease believed was more consistent with how successful church-related universities operated. President Sease’s orientation to change is displayed in the following statement: “With due respect for the past, we must prepare for the 70s and 80s. Old patterns are not adequate for these new days.” 22 During the early years of his presidency, Sease did a great deal to promote the University by speaking in the pulpits of formerly “Methodist” congregations, and creating new connections as part of the newly formed denomination. The “Sease Wing” of the Krannert building is named after this former president in recognition of his many administrative accomplishments as president. Throughout his tenure at the University of Indianapolis, Sease retained his membership in the Western Pennsylva- nia Conference UMC. Because he was elected to the role of district superintendent at the age of 35 during the last period in which EUB conferences elected their confer- ence superintendents, Sease also bears the distinction of having been the youngest conference superintendent in the history of the EUB Church. In addition to these roles, President Sease served on the Judicial Council of the UMC. (born 1931)

26 1988–1998, G. Benjamin Lantz, Jr. Sixth president. Earlier in his career, the Rev. Dr. Lantz had served on the faculty of UM-related West Virginia Wesleyan College before serving as academic dean at UM-related Mt. Union College in Ohio. Lantz was well-known in the circles of United Methodist Church- related higher education, and he drew upon those connections in various ways as he helped the University to expand its international programs. Lantz spoke openly about making sure that persons hired by the University fit with the University’s mission and character. Lantz took several actions that were intended to foster new collaborations with the United Methodist Church. In the fall of 1996, the University of Indianapolis applied for admission and was granted membership the following year in the Lilly Fellows Network of Church-Related Colleges and Univer- sities. During the last year of President Lantz’s administration, the University was given its first grant for theological exploration of vocations programming, which led to the creation of the ecumenical “center for Christian vocations” in 1998—which was subsequently named in honor of President Lantz in 1999. Students at the University who are commissioned for Christian service are presented the Lantz Medallion. Lantz was originally ordained while serving in the West Virginia Conference UMC. He retired in 1998 from the South Indiana Conference after more than 35 years of service as an ordained elder in the United Methodist Church in the roles of pastor, college professor, academic dean, and college president. Lantz and his wife, Mary Sue, live part of the year in Florida and part of the year in Greenwood, Indiana. (born 1936)

1998–2005, Jerry Israel. Seventh president (1998–2005). A United Methodist layperson, Israel came to the University after serving as president of United Methodist-related Morn- ingside College and as academic dean at United Methodist- related Simpson College. Before that Israel served on the fac- ulty of Illinois Wesleyan University in Illinois. During Israel’s presidency, the Office of Ecumenical & Interfaith Programs was created, and the University received its second grant from the Religion Division of Lilly Endowment for theological ex- ploration of vocation programming. In June 2005, shortly before his retirement, the South Indiana Conference UMC gave the Francis Asbury award to Israel in recogni- tion of his lifetime of service to United Methodist-related higher education. The in- terfaith service award, which is given annually to the person who has made the great- est contribution to interfaith community on campus during the previous year, was also named in honor of this former president. (born 1941)

27 2005 to present, Beverley J. Pitts. Eighth president. A United Methodist layperson who grew up as a “preacher’s kid” in the Church of God (Anderson) tradition, Pitts has embraced the UIndy tradition of service even as she has challenged the fac- ulty and staff of the University to seek new levels of achievement and recognition in the context of “inspiring excellence.” In her first address to the campus community, she described her own commitment to service by citing the words of Jesus in Matthew 25:40, “Inasmuch as you have done it unto one of the least of these, you have done it unto me . . . .” Later in her first year, in remarks offered at the annual interfaith prayer service for peace, President Pitts articulated the importance of embracing the challenge of being imaginative in our efforts to seek peace “with mutual respect and shared hunger.” 23 During President Pitts’ first year, the Univer- sity received its third grant for theological exploration of vocations programming from the Religion Division of Lilly Endowment, Inc. The Wesleyan Connexion Project, created in partnership with the Indiana-area UMC to foster excellence in ministry, is part of the same grant.

B. Chaplains & Pastors Pastoral care on this campus has taken shape in various ways, and in most cases “cam- pus ministry” has been structured according to the policies of each administration. At least four distinct patterns can be discerned, appearing roughly in the order of their emergence, but at times these patterns coexisted in overlapping relationship.

1) Joint Campus Pastor/Faculty Role Pattern (Roberts and Bonebrake administrations): Initially, the person who was appointed to serve as pastor of the University Heights United Brethren Church was also assigned to teach at Indiana Central. The1905–1906 Catalog of Indiana Central University identi- fied Samuel Ervin as “Campus Pastor and Instructor of Bible.” Ervin also served as the pastor of the fledgling congregation of United Brethren in Christ that was founded in the University Heights neighborhood. The church met on the campus of Indiana Central College, using Kephart Memorial Auditorium and other spaces for Sunday School classes and worship services, as well as for holding revivals and other kinds of evangelistic emphases. Others who served in this kind of dual role were J. Ernest Pad- dock (1917–1919), and Samuel Long (1919–1924). During the subsequent pastorates of W.R. Montgomery and G. L. Stine, this pattern of dual appointment seems to have shifted as the needs of the college and the needs of the church made it necessary to appoint full-time persons to the respective roles of faculty and pastor.

2) Congregational Pastor Pattern (Good administration): After 1931 when the congregation of University Heights United Brethren Church moved into their own building across the street from what is now Good Hall, a new pattern began to emerge. At one point, President I. J. Good apparently tried to influence the decisions of the University Heights UB congregation to build a sanctuary for worship that would be large enough for the entire student body to gather. The leaders of the congrega-

28 tion resisted that effort, and as a result, Good asked one of the faculty to organize a Sunday School for the college students. Later, pastors of University Heights Church reached out to the students in different ways to minister to their needs. For example, during World War II, Pastor Roy Turley ministered to the needs of soldiers and their families who were being trained at Indiana Central College. During this same period, President Good also made arrangements with the Archdiocese of Indianapolis to have a priest come to the University to celebrate mass for those soldiers who had Roman Catholic affiliations.

3) Faculty Share Pastoral Care Responsibility Pattern (Good & Esch Administrations): The Sunday School classes offered in the Adminis- tration Building (Good Hall) in the mid-1930s evolved into “full-scale Sunday morn- ing services” 24 in which D. H. Gilliatt, professor of Biblical literature and religious education, preached. These activities also served as contexts in which the behavioral expectations and social mores of the college were reinforced. Although it appears that President Good was not always satisfied with student behaviors, he did appreciate the roles that faculty played. President I. Lynd Esch was well-known for opposing the prospect of a chaplain on campus. Retired faculty member Fred Hill remembers Esch having said on many occasions, “As long as I am president, there will be no chaplain” (see Appendix II). Esch believed that students who needed help should “go to whatever member of the faculty they had the most confidence in, and it should not matter what someone’s field might be or whether the faculty member was ordained.” In retrospect, it is possible to see why such an expectation could have succeeded at a time when approximately one in four members of the faculty were ordained Protestant clergy (not all EUB, however). Even with this pattern, some of the pastors of the University Heights congregation had significant ministries to students at Indiana Central College. At least two of these pastors, Robert Koenig and Walter Smith, Jr., were referred to as “college pastor” in ICC publications of that era. For more information about the contributions of Koenig and other pastors, see page 56.

4) Denominational University Chaplaincy Model (Sease & Lantz administrations): During the presidency of Gene Sease, the position of chaplain was created in 1973 as a distinct role from the ministry offered at University Heights United Methodist Church and the role expectations of other ordained members of the faculty. Initially, the chaplain was designated “counseling minister” (before the university had a staff for counseling and psychological services). This model was initiated by the university but it would develop in collaboration with the two annual conferences of the UMC in Indiana as part of the larger effort to minister to students at UM colleges and universi- ties. For a period of almost twenty years, the university received funding through the annual conference structure of the Board of Higher Education and Campus Ministry, and the two annual conferences in Indiana informally “rotated” appointing one of their clergy to serve in this role. As the responsibilities of the chaplain evolved, the tasks and skills of pastoral care and those of psychological counseling came to be defined according to separate sets of professional standards in their respective fields.

29 1973–1979, Reginald “Reggie” Monson. Rev. Monson was hired initially to serve as “counseling minister” and was the first person to hold the title of “chaplain.” When Linda Dillman ’77, University trustee, was interviewed by the Times in 2004 about her career in the Human Resources division of Wal-Mart, she recalled the importance of the encouragement that she received from Rev. Monson as an important factor in her undergraduate studies in the evening division at Indiana Central University. After leaving Indiana Central, Monson served appointments in the North Arkansas Conference UMC. He now lives in Rogers, Arkansas, where he serves an appointment beyond the local church as a pastoral counselor who specializes in and family therapy.

1979–1984, David V. W. Owen. Owen is an elder and mem- ber in full connection of the South Indiana Conference who served as the second chaplain at Indiana Central. After 1981, Owen’s responsibilities also included overseeing the University’s “deputation teams” as well as student involvement in UM sum- mer camps. Owen is remembered by many alumni for the work teams that he led to Indian reservations in the Southwestern United States and other sites. Owen was also involved in the first international service trip that Charlie Guthrie led to Free Town, Sierra Leone, which, as it turns out, was the site of a United Brethren mission- ary endeavor that Indiana Central Students have contributed to in various ways across the years, including volunteering as missionaries. Rev. Owen now serves as executive assistant to Bishop Michael J. Coyner in the Indiana Area Office, a role in which he has responsibility for overseeing the Imagine Indiana planning process to create a new annual conference for the United Methodist Church in Indiana.

1984–2001, . An elder and member in full con- nection of the North Indiana Annual Conference, Rev. Dr. Young served as Chaplain of the University for 17 years, which to date is the longest period of pastoral service in the history of the University. Young is also remembered for his service endeavors, including but not limited to the international service projects that he co-led with Dr. Charlie Guthrie, and the annual Appalachia Service Project that he and students led each Christmas break. In the context of the Christian Life Commit- tee (a subgroup of ISG until 1999), Young also mentored student leaders, some of whom have gone on to serve as pastors in the Indiana Area UMC. Because he also participated in the ministries of University Heights congregation and was an active member of the Shalom Sunday School class for adults, members of that congregation also felt a strong kinship to the University. Young worked in a collegial way with Fr. Don Quinn, the Roman Catholic priest who served the sacramental needs of Catholic students at I.U.P.U.I, Butler University, and the University of Indianapolis. Their rela-

30 tionship paved the way for the ecumenical campus ministry model that was instituted in 2003. Rev. Young now serves as pastor of St. Matthews UMC in Anderson, Indiana. For more about John Young’s ministry see the forthcoming Profiles in Service online.

5) Ecumenical Campus Ministry Team Model (Israel & Pitts administrations): In 2002 Jerry Israel authorized the creation of a new structure to oversee campus ministry, which included the restructuring of the chaplaincy, etc. Rev. Dr. Michael G. Cartwright was appointed to serve as the University’s first dean of Ecumenical & Interfaith Programs. The program was initially financed with funds from a grant from the Religion Division of Lilly Endowment, Inc., until the University assumed the greater part of financial responsibility for funding this ecumenical campus ministry as part of the PHASE III Vocations Project. The annual conferences of the United Methodist Church in Indiana continue to provide financial assistance to support the United Methodist chaplaincy, but the University pays most of the costs.

2000–present, L. Lang Brownlee. Hired initially to teach as an adjunct faculty member in the mid-1990s, Rev. Dr. Brown- lee served as a visiting assistant professor of philosophy for two years prior to taking the position as interim chaplain in 2001, and subsequently was named University chaplain in 2003 in the context of the creation of the Office of Ecumenical & Interfaith Programs. Brownlee is an ordained elder in the South Indiana Annual Conference UMC. Since October 2005 Brown- lee has also served as the director of Youth Ministry, one of the majors offered by the Philosophy & Religion Department.

2003–present, Sr. Jennifer Horner O.S.B. Hired initially as associate chaplain, Horner has served as University co-chaplain since 2004. Horner is a member of the Benedictine Commu- nity of women at Our Lady of Grace Monastery in Beech Grove, Ind. In addition to serving as the director of the Lantz Center for Christian Vocations and Formation, Sr. Jennifer is one of the primary mentors of students enrolled in the United Meth- odist Youth Leader Scholars program. For most persons at the University, Sr. Jennifer is the first woman to hold pastoral responsibilities (other than Alva Button Roberts), but it would be more accurate to say that she is the first woman to serve as afull-time chaplain at this University.

C. Church Relations Office Personnel In the earliest days of the University, the president performed virtually all of the administrative tasks associated with sustaining the University’s relationship with the church, but over time, more role differentiation began to emerge in relation to alumni affairs and public relations. For example, President Good delegated some church relations responsibilities to campus leaders like Sherman Cravens in the context of “public relations” activities and the fund raising efforts of the “Lay Fellowship,” an

31 instrument used to cultivate financial support of laypeople in the EUB Church. During the presidency of I. Lynd Esch, some of these roles begin to be distributed in more distinct ways, which led to the creation of the Office of Church Relations for administrative purposes. For more than two decades, from 1967 through 1991, the University’s relation- ship with the United Methodist Church was administered by a series of persons who served as directors and coordinators. At the time that the Office of Church Relations was created in 1967, the Esch administration noted that Indiana Central College had “expanded at a very rapid rate both in program and size” in the previous decade. The 1967 press release also stated, “The church constituency is also expanding.” In addition to having responsibility for “the major lines of communication between the college and the churches of its compact area,” the initial responsibilities of the director included: a) being available for personal appearances and presentations to church boards and councils, b) speaking in pulpits upon invitation, as well as c) arranging for other faculty and staff of the college to make appearances in the EUB Churches of Indiana and d) making arrangements for various church groups to visit Indiana Central.

Chambers, Marshall ’40 ’60 (1967–1981). President Esch appointed Chambers to serve as the first director of Church Relations at a time when the growth of the University programs and the expansion of the church constituency required greater oversight than could be provided by the Office of the President alone. An ordained minister in the EUB church, the Rev. Dr. Chambers had served as district superintendent of the Indiana Conference North (EUB) prior to joining the staff of the Uni- versity. As the announcement of his appointment indicated, Chambers came from “an Indiana Central family.” His father, Dr. Bert Chambers, and brother, Rev. John Chambers, had also served on the Board of Trustees from 1950 to 1964. Chambers was regarded as well-suited to his new responsibilities by virtue of his long association with ICC and the EUB Church in Indiana. (In 1960, the University conferred an honorary Doctor of Divinity degree on Chambers, and he also served on the Board of Trustees from 1959 to1967.) In the early years of Cham- bers’ service in this role, the University adjusted to the newly formed United Method- ist Church, which was quickly followed by the presidency of Gene Sease. Toward the end of his tenure, Chambers’ responsibilities shifted to include a wider portfolio of responsibilities for the University. While Jim Brunnemer was on sabbatical during the 1978–79 academic year, Chambers served as director of Alumni Relations. When it came time for Chambers to retire (1981), President Gene Sease elected to reorganize the work of church relations. Thereafter, the role was distributed to several persons, including the University chaplain, and tended to function alongside the University’s Development Office and Alumni Relations. (b.1917; d. 1993)

32 Case, Max (1981–1987). Coordinator of Church Relations at the University of Indianapolis, Case took the position at Indi- ana Central, which included responsibilities as development counselor after serving positions at Brebeuf Preparatory School, Christian Theological Seminary, and the Center for Values and Meaning. Although ICU had successfully engaged the congre- gations of the United Methodist Church during Chambers’ tenure, more work needed to be done to create scholarships for United Methodist students. During this period of time, Case worked with the development office to make arrangements with congregations such as High Street UMC in Muncie to fund scholarships at ICU for United Methodist students. The practice of hosting dinners at the annual session of the North Indiana and South Indiana annual conferences also originated during this period. Subse- quently, Rev. Dr. Case led the Indiana Network of Higher Education Ministries (INHEM) until 1999. In this latter capacity, he organized “Faith in the Academy” conversations on various college and university campuses around the state of Indiana (including at our University) for the purpose of helping faculty and staff to connect their faith with their roles in the university. Following his retirement from the Pacific Northwest Annual Conference UMC, Case served on the staff of St. Luke’s United Methodist Church, as pastor of spirituality and the visual arts.

Van Deman, Keith ’77, ’83, (1987–88). Director of Church Relations. Van Deman served the University a time when the alumni relations/development staff comprised one and a half persons and the University was changing rapidly. He was responsible for supervising Max Case, and when Case left the University, he assumed those responsibilities for a period of time until other arrangements could be made. Like Marshall Chambers, Van Deman came from a family that had multiple connections with the University. (His father had served on the Board of Trustees and he had several other family members who were alumni of the University). An active United Methodist lay person, Van Deman now serves as an administrator at the Franklin United Methodist Community.

Fields, Clyde ’60. (1988–1991). Director of Church Relations. In addition to serving as director of Church Relations for a three-year period, Fields like his predecessors also had respon- sibilities in the Office of Development. At the time that he left the University in 1999, Fields was working almost entirely in the development area. With Fields’ departure, the remaining roles of coordinating church relations were assigned to Univer- sity Chaplain John Young (see above) and various members of the Development Office, which would shortly be reorganized as the Office of Institutional Advancement. An active lay member of the South Indi- ana Conference, Fields retired from serving as the executive director of the Indiana

33 Area Foundation of the United Methodist Church. Fields and his wife, Barbara, also are recipients of the Gene and Joann Sease Award (2006).

D. Faculty & Staff Connections At Indiana Central/University of Indianapolis, the sphere of “Church Relations” has never been limited to the ranks of administrators whose specific responsibility is to engage this constituency of the University. In fact, in addition to the chaplains and the president of the University, at times the “church relations team” has included members of the Philosophy & Religion Department, special assistants to the president, as well as other members of the faculty and staff who have specific responsibilities for particular programs. One 1980’s vintage brochure listed no less than ten persons who had responsibilities for church relations at UIndy. The contributions of faculty and staff across the decades to the University’s affili- ation with the UMC and the six decades of affiliation with the UB and EUB denomi- nations have been extensive and quite varied, and some are better known than others. We have not attempted to provide an exhaustive list of persons, but instead we have chosen to provide a representative set of examples of various kinds of programmatic and administrative contributions that have been made in the context of different positions ranging from part-time adjunct faculty to full professors to University administrators (arranged alphabetically by last name):

Allemang, Harry (1989–2000). Hired to serve as an adjunct instructor in Religion, Rev. Allemang taught introductory level courses in Old Testament and New Testa- ment to hundreds of students in the evening division of the University for more than a decade. He retired as pastor of Faith United Methodist Church (Indianapolis East District) and the itinerant ministry of the South Indiana Conference in 2000. He and his family now live in North Carolina. Rev. Allemang was well respected by the members of the Philosophy & Religion Department for the ways that he continued to hone his skills as a biblical scholar, and several generations of adult learners and traditional age students enjoyed his teaching.

Button [Roberts], Alva (1905-1908). In addition to having been one of the earliest women ordained in the United Breth- ren in Christ Church, Rev. Button Roberts was the spouse of the founding president of Indiana Central University. (b.1865; d.1950). She and her young family lived in the Southeast cor- ner of the first floor of the College Building at a time when furnishings were sparse and funds were sometimes nonexistent. At a time when roles at the young University overlapped exten- sively, Alva Button Roberts prepared the food for virtually all the students, washed the clothes, sang in the college choir, took courses in the “school of commerce,” and helped her husband do things like edit the newspaper that was created to publicize the college to its UB Church constituency. The fact that she was unpaid for all of this service was not unusual for the persons who were committed to

34 the project of founding this University. For more about Rev. Button [Roberts], see the section on “Founders and Parents” in Profiles in Service: 1905-2005.

Cartwright, Michael (1996 to date). Initially hired as chair- person of the Philosophy & Religion Department in 1996, Cartwright now serves as dean for Ecumenical and Interfaith Programs (since 2002) and associate professor of Philosophy & Religion (since 2000). Cartwright founded the Lantz Center for Christian Vocations in 1998, and later served as the execu- tive director of The Crossings Project (2001–2006). Ordained deacon (1980) and elder (1989) in the North Arkansas Confer- ence, Cartwright served as a pastor in North Carolina before teaching at UM-related Allegheny College (1988–1996). He was a member of the Western Pennsylvania Conference from 1992 to 2005, when he and his wife transferred their membership to the South Indiana Conference. Cartwright’s involvements in the United Methodist Church have ranged from writing scholarly articles to advocacy of reform and renewal of the church to taking the initiative to convene a consultation of United Methodists and Benedictines to explore common concerns. In addition to his writings in Christian ethics and Jewish-Christian relations, one of his scholarly inter- ests has focused on the evolution of disciplinary practice in American Methodism. One of his current projects is to write a devotional commentary for UM clergy based on “The General Rules of the United Societies.” He also teaches as an adjunct instruc- tor in the Academy for Spiritual Formation, administered by Upper Room Ministries in Nashville, and has served as an advisor to the Sankofa Spiritual Formation Com- munity, an endeavor that is intended to strengthen the congregations and pastors of African-American congregations in the United Methodist Church. Cartwright also serves as the project director for the PHASE III Vocations Project (2006–2009). In this latter capacity, he oversees community partnerships such as the Wesleyan Con- nection Project, a program of the South Indiana Conference UMC. Cartwright has also served as one of the University’s two representatives to the Lilly Fellows Network of Church-Related Colleges and Universities since 1997.

Cassel, Herbert (1966–1996). Hired initially in 1966 to teach philosophy and religion, Rev. Dr. Cassel taught at the Univer- sity for three decades before retiring in 1996 as the Raines- Mueller Professor Emeritus of Philosophy & Religion. Cassel also served as chair of the Philosophy & Religion Department for almost two decades. An ordained elder who was raised in the Evangelical (a branch from the Evangelical Church that subsequently became part of the EUB Church), Cassel is a retired member of the South Indiana Conference UMC, where he served with distinction on the Board of Ordained Min- istry (1982–1994) and the Commission on Archives and History (1996–2004). Since 1999, Cassel has served as the dean of the Indiana Area Extension Course of Study School, a venture in theological education that is intended for part-time local pastors

35 as an extension of Garrett-Evangelical Seminary in Evanston, Illinois. 25 For a fuller description of Dr. Cassel’s life and service, see the online version of Profiles in Service: 1905–2005.

Corn, Kevin (1999 to date). Employed initially as a member of the Philosophy and Religion Department in 1999, Corn became a full-time member of the faculty (non-tenure track) in 2002, where he teaches courses on Christianity, Judaism, and World Religions. In addition to his service on the Ecu- menical & Interfaith Council, a group that he co-founded with other faculty and staff leaders, Corn is the author of a forthcom- ing book: Forward Be Our Watchword: Indiana Methodism and the Modern Middle Class 1880-1930 (University of Indianapo- lis Press). This resource will be used as a collateral reading in the Wesleyan Connexion Project, a program of the Board of Ministry of the South Indiana Conference of the United Mehodist Church.

Clapper, Gregory S. (1998 to date). Professor of Philosophy & Religion. First serving as the associate director, and then director of the Lantz Center for Christian Vocations, Dr. Clap- per helped found the Christian Vocations program at UIndy, including planning the first Summer Youth Academy for Spiritual Formation (which became the ongoing “Threshold” Retreat), and helping to develop the Christian Vocations cur- riculum. Before coming to the University, Clapper served on the faculty of United Methodist-related Huntingdon College (Alabama) and the formerly UM-related Westmar College (Iowa). His elder’s orders are with the Iowa Conference of the UMC, where he served as a senior pastor of Trin- ity UMC, Waverly, Iowa. He is the author of several books and many articles, includ- ing John Wesley on Religious Affections (Metuchen, NJ: Scarecrow Press, 1989), and As If the Heart Mattered: A Wesleyan Spirituality (Nashville, TN: Upper Room Books, 1997), as well as books for Upper Room dealing with tragedy and Christian vocation. Now serving full-time as professor in the department, Dr. Clapper has also regularly taught United Methodist History and Doctrine at Christian Theological Seminary, has been faculty for many Academies for Spiritual Formation across the country, and continues to serve as a decorated chaplain (Lt. Col.) in the Indiana Air National Guard. He has led continuing education events for several districts of the Indiana area UMC. He has participated in the international gathering of scholars known as the Oxford Institute of World Methodist Theological Studies five times. Among other roles that he has played at UIndy, he has been elected to the Promotion and Tenure Committee and has served as faculty advisor to the Fellowship of Christian Athletes.

36 Cramer, Robert (1947–54, 55–80). Hired to teach courses in the Bible and Religion Department in 1955, Rev. Dr. Cramer later served as dean of students. Although he spent much of his ministry working in the context of higher education, he did preach at area congregations of the Evangelical United Brethren Church. He was also the first person to hold the Raines-Muel- ler Chair of Philosophy & Religion from 1977–1979. In addi- tion to his responsibilities at the University, he taught a Sunday School class for college students and young married couples at the New York Street EUB Church in downtown Indianapolis. In his later years, he was an active participant in the ministries of Roberts Park United Methodist Church in Indianapolis, where he and his wife, Mary Elizabeth, were active members of the Amicus Sunday School class, which he taught for several years. (b. 1914; d. 1994).

Cravens, Sherman ’42 (1945–1951). Rev. Cravens is an example of how some Indiana Central students worked their way through college as part-time employees of the University. At one point, he served as superintendent of Buildings and Grounds. Having been encouraged to go to graduate school to complete a PhD in preparation for becoming a faculty member at Indiana Central in the area of social science, Cravens chose instead to prepare for service as a minister. After completing seminary at Bonebrake (United) Theological Seminary, Cravens returned to Indiana Central where he served as director of Public Relations, director of Student Enrollment, director of Alumni Contacts, and executive secretary of the Lay Fellowship. Cravens left Indiana Central in 1951 to take on pastoral responsibili- ties in the Illinois Conference of the EUB Church, but he later served as a trustee from 1955 to 1980. In retirement, Dr. Cravens served as parish visitor at University Heights UMC (1978–81, 84). For more about his life and ministry in the context of his roles as student, faculty, staff and trustee, see Peter Noot’s article “Hard Times” in the 57 th anniversary commemorative publication by Indiana Central University in 1980.

Cunningham, Ida (1939–1947). Ordained as a United Breth- ren minister in 1912 (along with her husband) in the White River annual conference, Rev. Cunningham served as a pastor in Southern Indiana for several years. After World War I, she and her husband both stopped serving churches for a period of time. Following the death of her husband in 1928, she resumed her pastoral ministry in the U.B. Church. She served as pastor of Bethlehem United Brethren Church in Southern Indiana from 1930–1939. Then she served for almost eight years as “dorm mother” of Buxton Hall from 1939 until her death in 1947. Rev. Cunningham appears to have been the first ordained woman to serve as a paid employee of the University staff. She is also remembered for being the first University employee to give an annuity to the University after the sale of her home.

37 Davis, Roy (1935–1960). Hired to teach in the Education Department, Rev. Davis was a member of the United Brethren in Christ and had also taught elementary school in Indiana for several years. During his career, Davis taught courses in the “teacher education” program and supervised students in the field of elementary education. On weekends, he was known to preach at various churches as needed. Davis retired in 1970 after teaching at Indiana Central College for more than 30 years. Thereafter he taught for Indianapolis Public School system at Manual High School. He is remembered by alumna Martha Morris ’56 as being a grandfatherly figure who was always encouraging his students as they prepared to take on roles of leadership in the world of education. Morris would later teach some of the same courses that her mentor Roy Davis had taught.

Gilliatt, D. H. (1926–1939). Gilliatt was the first person hired to teach Biblical Studies at Indiana Central College fulltime. Gilliatt’s teaching and ministry were well received by students. Even after he took a position at Bonebrake Seminary in Dayton, Ohio, Gilliatt’s leadership was much desired. When President Good retired, an effort was made to recruit Gilliatt to serve as president of the institution. Gilliatt indicated that God had not called him to be a college president, and chose to continue teaching at the UB church’s principal theological school.

Graham, Stephen (1984 to present). Professor of Political Science. A member of the faculty of the History and Political Science Department since 1984, Graham is the author of sev- eral books that explore the political implications of E. Stanley Jones, a Methodist missionary to India in the first part of the twentieth century. Ordinary Man, Extraordinary Mission: The Life and Work of E. Stanley Jones (Abingdon, 2005), and The Totalitarian Kingdom of God: The Political Philosophy of E. Stanley Jones. (U. Press of America, 1998) are two of his pub- lications. Graham and his wife, Marcia, have been involved with the Aldersgate Move- ment, a network of United Methodists who identify with the Charismatic expression of Christianity.

Hansen, Adolf (1971–1982). Former member of the faculty at Indiana Central University (1971–1982). From 1979 thru 1982, Hansen served as chair of the Philosophy & Religion Department. While a member of the faculty, Hansen began teaching a course on “Death and Dying.” Later he published several articles and a book on this same topic. Hansen retired from UM-related Garrett-Evangelical Theological Seminary in Evanston, Ill., in 2003, after serving for 21 years as vice president

38 for Administration and a member of the faculty. Since his retirement, Hansen has been actively involved in the South Indiana Conference, including co-chairing the “Imagine Indiana Planning Team” that is creating a new annual conference for the Indiana Area of the UMC. Hansen also serves as Theologian in Residence at St. Luke’s UMC in Indianapolis where he mentors candidates for ministry, and as a governance mentor with In Trust mentoring program for boards of trustees and presidents of institutions accredited by the Association of Theological Schools.

Henricks, Marvin ’39 (1952–1982). Professor of Behavioral Science. Born to a family of Swedish immigrants, Henricks grew up in Minnesota where he and his family were involved in several Protestant congregations before they joined the United Brethren Church. After deciding to pursue ministry as a vocation, he served the United Brethren congregation in Pleasant Prairie near Winnebago, Minnesota. After completing seminary at Bonebrake (United) Theological Seminary (Dayton, Ohio), Henricks served as a youth pastor of a Congregational Church in Whittier, California and then as pastor of a Congregational Church in Bethlehem, Connecticut. After being hired to teach speech and political science at Indiana Central in 1950, Henricks taught Sociology and helped to form what was then known as the Behavioral Sciences Department. Henricks was also the author of From Parochialism to Community (1977), a perceptive “socio-historical interpretation of Indiana Central University” that he self-published in 1977. This book is a good example of Henricks’ careful effort to offer balanced assessments of difficult questions. For example, Henricks was not shy about criticizing EUB and UM church leaders for what he perceived to be their failures to provide adequate support to the college at particular points in its history. At the same time, he reminded readers of those occa- sions (such as the 1947 Brook Conference) when the EUB Church took actions that resulted in critically needed support. Henricks is remembered by many 1960s-era alumni for his debates about pacifism vs. just war and other topics with his faculty colleague Robert McBride in the context of the Senior Colloquium Seminar. Henricks retained his membership in the Minnesota Conference while at the University and occasionally taught Sunday School classes and preached at various congregations on the southside of Indianapolis.

Hill, Frederick (1958–1988). Professor Emeritus of History. The principal historian of the University, Hill was hired by President I. Lynd Esch to teach history. While teaching a full load of courses, Hill completed his doctorate under Donald Carmony at . From 1996 to 2003, Hill served as (volunteer) archivist for the University, and did the research that ultimately resulted in the book ‘Downright Devotion to the Cause’: A History of the University of Indianapolis and Its Legacy of Service, published by the University of Indianapolis Press in conjunction with the University’s centennial celebration in 2002. In his spare time,

39 Hill has served as a volunteer-in-mission for the UMC. In 1989, Hill was named an honorary alumnus of the University of Indianapolis and received the distinguished alumnus award from UM-related United Theological Seminary (formerly known as Bonebrake Seminary) in 1990. At times in the 1960s and 1970s, Hill also taught introductory level courses in Biblical studies and surveys of the History of Christian- ity. Because these courses met the Religion requirement of the University, many students associate Hill with the Religion faculty. He also served as sponsor of the Student Christian Association between 1958 and 1965. In this latter role, he worked with Rev. Ron Deem, the associate pastor of University Heights EUB Church. Along with members of his family and several faculty colleagues and Indiana Central alumni, Hill was a founding member of the Rosedale Hills congregation. He and his wife, Vesta, live in the Franklin United Methodist Community. For a fuller description of Fred- erick D. Hill’s life and service, see Profiles in Service: 1905–2005.

Hottell, Kendall (1962–2002). Assistant Professor of Business Emeritus and Vice President for Business and Finance. In addition to various lay leadership roles at University Heights UMC, Hottell played multiple roles at UIndy across four de- cades, particularly with respect to logistics when the Univer- sity hosted a particular meeting or event. For example, in the early 1970s, Hottell was instrumental in helping to bring the School of Christian Mission to the University of Indianapolis, and in the late 1990s, he worked with the faculty of the Phi- losophy & Religion Department and pastors from the two annual conferences to make arrangements for the Indiana Area Extension Course of Study School to begin offer- ing its courses on the UIndy campus. Ken Hottell is also the grandson of George A. Hottell, one of the members of the Board of Trustees that founded the University.

Kea, Perry (1982 to date). Associate Professor of Religion. Hired originally to teach biblical studies in 1982, Kea has served as chair of the Philosophy & Religion Department (2000 to date) An active layperson, Dr. Kea has served in several positions of leadership at North UMC (Indianapolis), and has served as a delegate to the South Indiana Conference UMC. In addition, he served a term on the SIC Board of Higher Education and Ministry in the South Indiana Conference of the United Meth- odist Church. Well known for his campus leadership in gover- nance issues, Dr. Kea is one of the primary leaders of the local chapter of the Ameri- can Association of University Professors. He has also served as a member of the Fac- ulty Governance Committee and the Faculty Senate. In addition to his administrative and teaching responsibilities, Dr. Kea is also a member of the Jesus Seminar, a group of biblical scholars dedicated to establishing the facts about the historical Jesus.

40 Larson, Cheryl ’66, ’71 (1994–2006). Assistant Professor of Nursing and (founding) Coordinator of the Parish Nursing Program at the University of Indianapolis. During the twelve years that Larson served on the faculty of the School of Nursing at UIndy, more than 265 persons completed the parish nursing course and were commissioned for service in congregations. This program was developed in collaboration with area hospi- tals, health agencies, and the Health and Welfare Committee of the South Indiana Conference UMC. A life-long United Methodist who worships at Honey Creek UMC in Greenwood, Larson grew up in the home of a EUB/UM clergyman. For a fuller description of Cheryl Larson’s life and service, see Profiles in Service: 1905–2005.

McBride, Robert ’48 (1954–1966). Associate Professor of Philosophy. Dr. McBride was a faculty leader during the period of time that his colleague Marvin Henricks described as the “golden years” of Indiana Central College (1955–1965). After leaving Indiana Central, Dr. McBride served as academic dean at the UM-related Albright College (Pennsylvania) before serv- ing as president of (UM-related) Simpson College in Iowa. In 1998 a group of former students of Dr. McBride came to- gether to pay tribute to their teacher. Members of the class of 1960 led this effort to recall the Philosophy Club that began during Dr. McBride’s tenure at ICC. Since 2004 Dr. McBride and his wife, Luella, have lived in Greenwood, Ind. They recently moved to the Franklin UM Community. For a fuller description of Dr. McBride’s life and service, see Profiles in Service: 1905–2005.

Ream, Jim (1972 to date). Chair of the Theatre Department. Ream was responsible for overseeing the groups of theatre students who went to Epworth Forest United Methodist Camp each summer during the 1990s. Ream is an active member of the Southport Christian Church (Disciples of Christ), where he often leads camps for children during the summer months. For more information about his life of service, see Ream’s forthcoming essay “All My Life’s a Circle” in A Profile in Service at http://eip uindy.edu/profiles/index.php.

Stockton, Carl (1986–1998). Professor Emeritus of History and Dean for Extended and Special Programs. Stockton was hired in 1986 to serve as academic dean. He would later serve as dean of the Evening Division before his retirement in 1998. Stockton was originally Methodist in his church affiliation. Following the completion of the master’s of Sacred Theology degree at Boston University School of Theology (1960), he was ordained (both deacon and elder) in the (then) West Missouri

41 Conference of the Methodist Church. He served a parish in Buckner, Missouri, (near Kansas City) for one year before he was transferred to another parish in Joplin, Mis- souri, where he served for two years prior to serving in Vietnam with International Voluntary Services, contracted to U.S.A.I.D., for two years. Thereafter, Stockton studied at Oxford University and then began his teaching career as a religious histo- rian at UM-related McKendree College in Lebanon, Ill. While serving at McKendree, Stockton surrendered his orders and resigned from membership in the Missouri West Annual Conference. After three years, he received a Ford Foundation Grant to serve at Talladega University, one of several historically African-American colleges in Ala- bama. Later, during his early Talladega years, he was confirmed as a member of the Episcopal Church. Although he elected not to seek ordination as an Episcopal priest, he would continue to be an active Episcopal layman, often as a “lay reader” for the next 35 years. Stockton understands how some people have been confused about his clerical status. As he likes to put it, “I was, and am, an ‘ex-ordained’ Methodist min- ister, but . . . I certainly have no regrets about my former clerical status, and I am very proud of my Methodist background. I am particularly grateful for my Methodist- sponsored graduate education at Boston University.”

Swank, John (1964–1981). Assistant Professor Emeritus of Speech. Rev. Swank taught Speech/Communications courses for many years, but also taught introductory level courses in religious studies on a few occasions. In addition, Swank had other responsibilities from time to time that he fulfilled for the University. Swank retired from the South Indiana Conference UMC in the early 1980s. He remains active in the congregation of University Heights UMC.

Vance, Russell E. Jr. ’47. One of the first persons to be given responsibilities for fostering the church-college relationship, Russell was hired by President I. Lynd Esch to assist with pub- lic relations in the late 1940s. A member of the White River UB annual conference, Vance served several EUB congregations prior to coming to the University. Russell was also the author of Fifty Years of Christian Education, the first book that attempted to narrate the history of the University. Privately published in October 1955 for the occasion of the celebration of the 50th anniversary of the founding of Indiana Central University, this volume presents a portrait of continuity amid a variety of institutional challenges. The “one basic element” that he discerns was “the constant striving for Christian scholarship in order that the state and the nation might have better educated Christian leaders.” Vance describes four “periods” of the college’s history: The Origin and Growth, 1902–1915; Building Period, 1915–1930; Progress 1931–1944; and The New Era, 1944–1955. After leaving Indiana Central, Vance served on the faculty of Edinboro University of Pennsylvania until his retirement.

42 Weber, James ’29 (1939–71). Hired in 1939 to serve as the head of the Bible Department, Weber came to Indiana Central after having made a name for himself as a leader in youth ministry in the United Brethren Church following graduation from Bonebrake Theological Seminary in Dayton, Ohio. Dur- ing the three decades that he served on the faculty, Weber also served as advisor to various student groups including the Stu- dent Christian Association. In the mid-1950s, Weber worked with his colleagues in the Bible & Religion faculty, to develop the Pre-Theology major, a program of study that was designed for those persons who were preparing to be ordained ministers in the EUB/UM church. In the early years, he did graduate work at the University of , where he completed all the course- work for the doctorate, but did not complete the dissertation. He served until 1971, when he retired from the University. Weber was the father of UIndy alumna Sylvia Weber White ’61, who is a member of Greenwood United Methodist Church.

Weigand, Mark ’78. ’84 (1980 to present). Vice President for Enrollment Management and Student Affairs. The son of a United Methodist clergyman from the North Indiana Confer- ence of the United Methodist Church, Weigand was hired in 1980 to work in the Admissions Office. Among other respon- sibilities, Weigand supervised the summer representatives program in which student ambassadors use United Methodist congregations as their base for recruiting each year. In his cur- rent responsibilities, Weigand is responsible for overseeing all of the University’s efforts to recruit, enroll, and retain undergraduate students. During the 2005–2006 academic year, Weigand also led the University’s effort to respond to Hurricane Katrina, making arrangements for several students from Dillard Univer- sity to study at UIndy. This set of responsibilities includes making sure that religious life is integrated into the wider set of student activities. He also serves as co-convener of the UIndy Church Relations Council.

Wilks, Ron ’84, ’88 (1991 to present). Director of Admissions. The son of a United Methodist clergyman from the North Indiana Conference of the United Methodist Church, Wilks was hired to work in the Admissions Office. In his role, Wilks oversees the University’s admissions office, which includes the deployment of the Student Representatives who go out each summer to recruit students using United Methodist congrega- tions as their base of operations in various regions of the state of Indiana.

43 Wimmer, John ‘79 (1992–1997). After completing his master of divinity degree at the Divinity School of Duke University, Wimmer was awarded a John Wesley Fellowship for graduate study in American Religious History in 1985. Initially employed by the Philosophy & Religion Department while he was still finishing his doctorate in American religious history from the University of Chicago, Wimmer served as special assistant to President Lantz (1995–1997) and taught one course each se- mester in the History of Christianity. During this time, Dr. Wimmer prepared the University’s application for admission to the Lilly Fellows Program (a national network of church-related colleges and universities). Wimmer left the University in March 1997 when he became the founding executive director of the Indianapolis Center for Congregations. In 2004 Dr. Wimmer accepted the position of program officer at the Religion Division of Lilly Endowment, Inc., where he oversees the Religion Division’s congregational development programs. He contin- ues to serve as an ordained elder in the North Indiana Conference under appointment by the bishop.

Winslow, Marylynne ’99 (1989 to present). Associate Direc- tor of Admissions. Winslow oversees admissions of students and more than 2,000 individual campus visits each year. She supervises staff in the coordination of large group visitation events for prospective students. For many years, she coordi- nated the student “summer representatives,” the students who go out each summer to recruit students throughout the state of Indiana. “Summer reps” use congregations of the United Methodist Church as their base of operations. Marylynne Winslow is an example of some of the ways that laypersons have made a contribution to the University through outstanding service beyond the particular responsibilities of their positions at the University. In Winslow’s case, that has taken the shape of serving as a volunteer for the Red Cross in disaster relief efforts and through her work as a volunteer for Upper Sand Mountain service projects. For a fuller description of Winslow’s life and service including, but not limited to, her involvements with South- port United Methodist Church, see Profiles in Service: 1905–2005.

Youngblood, Lynn ‘63 (1966–2001). Provost and Senior Vice President Emeritus. An active UM layperson, Dr. Youngblood has served on numerous boards and agencies of the South In- diana Conference of the UMC, including the Indiana Com- mission of United Ministries in Education (an ecumenical collaboration). Dr. Youngblood also served as the University’s administrative representative to the Lilly Fellows Network of Church-Related Colleges and Universities from 1997 until his retirement in 2001. In 2003 Youngblood was given the Francis Asbury Award by the Board of Higher Education and Campus Ministry of the South

44 Indiana Conference UMC in recognition for his life of service to United Methodist higher education in the state in Indiana. In retirement, he also served as a volunteer at the Mar Elias campus in Ibillin, Israel, where he taught courses in mathematics. For a fuller description of Dr. Youngblood’s life and service, see the online set of Profiles in Service: 1905–2005. 26

E. Admissions and Scholarship Connections One of the earliest “connections” that students make with this University is through the Admissions process. Scholarships also play a role in this process. Many United Methodist clergy in Indiana-area conferences tell stories about how the financial assistance that they received made it possible for them to complete their education in preparation for ministry. See “Ministerial Grants” below for more information.

1. Summer Representatives Program. Each summer since 1966, the Office of Admissions has coordinated a Summer Rep- resentative Program. This program sends seven University students traveling across the state of Indiana, giving college planning tips to interested high school seniors. The “Summer Reps” offer suggestions on how students can improve their college search process and share information about the University of Indianapolis. Many times the summer representatives will contact United Methodist churches across the state and arrange to use the local church facility to meet with students. Many thousands of college-bound students have benefited from the University of Indianapolis Summer Representative program. The program began with the support of United Methodist churches as a way to reach high school seniors-to-be, especially United Methodists, who were interested in Indiana Central College and later, the University of Indianapolis. For more information about the Summer Representative Program, please contact Marylynne Winslow, associate director of Admissions, at [email protected] or (317) 788-3526 or 1-800-232-8634, ext. 3526.

2. Financial Assistance Available through United Methodist Connectional Structures a) United Methodist Higher Education Foundation Scholarships. In recent years, UMHEF has been encouraging partnerships between congregations by offering matching funds that triple and quadruple a congregation’s contribution to funding scholarships for United Methodist students. While this program is not limited to United Methodist-affiliated institutions, the majority of scholarships awarded each year do go to students enrolled in UM-related colleges, universities, and seminaries. b) United Methodist Scholarships: Eligible students can also apply for a limited number of scholarships funded by the General Board of Higher Education and Ministry. Scholarships range from $500 to $1,000. A portion of the funding for these scholarships comes from “United Methodist Student Day” offerings that are taken up in congregations of the United Methodist Church on the Sunday following Thanksgiving each year.

45 c) Legacy Endowment for United Methodist Youth Leader Scholars: In 2006 the South Indiana Foundation of the United Methodist Church established a “legacy endowment” to support the UMYL Scholars program at UIndy. Under this program, UM congregations in Indiana can designate that funds that they have invested with the SIFUMC be used to fund the United Methodist Youth Leader Scholarships at the University of Indianapolis. d) Roberts-Bigney-Esch Scholarship: This is the name of a set of merit-based scholarships that were given through the Board of Higher Education and Campus Ministry of the South Indiana Conference UMC to selective students attending DePauw University, University of Evansville, or the University of Indianapolis. This scholarship was named in honor of three important figures in the history of the three United Methodist related colleges and universities in the state of Indiana.

3. Church-Named Scholarships As the Academic Catalog for 2005-2007 indicates, “Endowment funds that have been contributed under the Church-Named Scholarship Program generate several scholar- ships for deserving United Methodist students. Under this plan, the church agrees to establish an endowment fund that will be built, usually over a period of years, to a total of $25,000. The church may then recommend students from the congregation for the scholarships generated from this fund. If recipients are not recommended by the church, the University selects another United Methodist student to receive the scholarship.” The following churches are participating in the Church-Named Scholar- ship Program: —Christ United Methodist Church Scholarship —Christ United Methodist Church, Crawfordsville, Indiana —Heedlie Cobb Scholarship Fund —United Methodist Church, New Castle, Indiana —A. Hunter Colpitts Scholarship —High Street United Methodist Church, Muncie, Indiana —Nellie Glick Scholarship —Brookside United Methodist Church, Indianapolis, Indiana —The Reverend Robert P. and Melissa Hawkins Scholarship —Otterbein United Methodist Church, Washington, Indiana —Kokomo District of United Methodist Church Scholarship —Stanley and Kathryn Linkel Scholarships —Rosedale Hills United Methodist Church, Indianapolis, Indiana —University Heights United Methodist Church Scholarship, Indianapolis, Indiana —University Heights United Methodist Church, Indianapolis, Indiana —The Reverend Harold E. Williams Scholarship —St. Luke’s United Methodist Church, Kokomo, Indiana

46 4. Endowed Scholarships Several scholarships are available through special gifts and bequests by donors who have contributed a minimum of $25,000 to establish an endowment fund. Earnings from these funds are awarded annually to students who meet the criteria set by the donor. In most cases, academic merit or financial need are requirements for these scholarships. The amount and number of awards vary depending on available funds. In some cases, award decisions are made by the department. Examples of endowed scholarships given by or in honor of individual United Methodists for use by students on campus include: —Colonel Robert & M. Louise Dragoo Scholarship —Brown Ministerial Scholarship —Herbert W. Cassell Philosophy Scholarship (awarded by the Philosophy faculty) —Gordon and Madelyn France Family Scholarship —I. Lynd Esch Scholarship —I. J. Good Scholarship —Marvin and Sylvia Henricks Scholarship (awarded by the Social Sciences Department) —Luther & Elnora Hiatt Family Scholarship in Philosophy & Religion —Kathryn R. and Robert W. Koenig Family Scholarship —Bishop and Mrs. Paul W. Milhouse Scholarship —Thomas R. Richter Memorial Scholarship (awarded by the Philosophy & Religion Department) —Susannah Wesley Scholarships (awarded by Lantz Center for Christian Vocations) —Dr. James A. Weber Fund

5. University Awards There are three “University Awards” for which United Methodist students are specifi- cally eligible: a) United Methodist Youth Leadership Scholarship The University of Indianapolis offers young people in the United Methodist Church in Indiana the opportunity to apply for a UMYF Leadership Scholarships valued up to $2,000 per year for four consecutive years. Students who have provided significant leadership in local church, district, and/or conference youth ministries of the United Methodist church and who demonstrate outstanding potential for Christian leader- ship on the University of Indianapolis campus are encouraged to apply. The award is renewable for three additional years for students who have a 2.5 cumulative grade point average and meet eligibility requirements regarding participation in required activities and enrollment in Christian vocation courses. This scholarship is stackable with other University of Indianapolis merit awards. There is an application deadline of February 1. For more information about this program and its relationship to other religious training programs, see page 49.

47 b) United Methodist Awards: Each year, the University of Indianapolis acknowledges its proud affiliation with the United Methodist church by awarding grants/scholarships ranging from $2,500 to $4,500 per year. These awards are made to full-time United Methodist freshmen and transfer students seeking their first undergraduate baccalaureate degree. This grant is funded exclusively by the University of Indianapolis and is not stackable with other merit awards from the University of Indianapolis. c) Ministerial Grants: The University awards grants to dependent children of United Methodist ministers. To be eligible, the minister must be 1) under appointment by a bishop to a church or be under special appointment within the connectional structure of the United Methodist Church, and 2) currently pursuing the ministry as a primary, full-time occupation. Provided that all conditions stated above are met, ordained deacons in the United Methodist Church will have the same eligibility as ordained elders for the purpose of this award. According to the 2005-2007 Academic Catalog, “the dollar value of the ministerial grant will be the amount of the unmet need or 30 percent of tuition, whichever is the lesser amount.”

Students interested in applying for any United Methodist scholarship or grant should contact the Office of Admissions at (317) 788-3216 or 800-232-8634, ext. 3216.

F. Religious Training Programs and Curricular Structures: From the beginning, the University has provided opportunities for students to study in preparation for serving the church in various ways. Programs that have been cre- ated include:

Bible Department The original name of the academe unit that was charged with providing instruction in matters religious. As the name suggests, the primary focus was biblical studies from a Christian point of view.

Bible & Religion Department The name given to the department in the mid-1960s at a time when the philosophy program was linked with psychology in a separate department. In the early 1970s, these departments were restructured, which led to the creation of the Philosophy & Religion Department.

Christian Vocations Curriculum Created in 1999 by Dr. Michael G. Cartwright and Dr. Gregory S. Clapper as part of the Lantz Center for Christian Vocations, this set of courses offered students the opportunity to reflect on their identity and purpose as Christians who have been called to serve God in the world. The University’s CVOC program was the first in a new generation of theological exploration of vocation programs to be created in the U.S. with the assistance of funding from the Religion Division of Lilly Endowment, Inc.

48 Although the CVOC curriculum is ecumenical, it does draw upon Wesleyan models of Christian formation alongside Benedictine and Quaker traditions of Christian vocational discernment and spiritual formation.

Judaic-Christian Traditions Requirement This is the name used to describe the religion requirement, which is one of the require- ments of the General Education Core curriculum of the University. This requirement has evolved over the years, but amid different configurations, the focus has always been on Christianity. In the mid-1960s, students were required to take two 4-credit hour courses. By 1971 a curriculum revision changed the number of hours for each of these courses from four to three. Shortly thereafter, the liberal arts core requirement in religion was changed to one three-credit course plus one two-hour “Introduction to Religion” course. In 1992 the curriculum was changed again. At that point, the requirement was set at one three-credit hour course, which is the current number of hours that is required. In 1997, the name was amended slightly to reflect the fact that the religion faculty recognized that the phrase “Judaic-Christian” did not refer to a singular tradition, but rather referred to a set of traditions that exist with respect to the history of Christianity and the religious traditions (to which the Hebrew Bible or “Old Testament” corresponds) out of which it emerged in the first century. That same year, the department began to count the REL-101 course on Judaism as meeting this general education requirement.

Pre-Theology Major When the pre-theology program was created in the 1950s, it was broadly based in the liberal arts, which was in keeping with the standards that seminaries were setting at that time. It remains one of the few pre-professional programs on our campus that actually requires more liberal arts coursework instead of more pre-professional coursework.

United Methodist Youth Leader Scholarships A leadership development program offered at the University of Indianapolis for students from United Methodist congregations in the state of Indiana (and in some instances from other places). Not limited to “pre-theology” majors, this scholarship provides opportunities for students to be mentored by the chaplains during the four years that students are enrolled at UIndy. The first three students to complete this program were Heather Foltz, Alisha McLean, Allison Pozeznik, all members of the class of 2006. Up to 20 students are enrolled in this program at any time. Initially funded by a grant from the Religion Division of Lilly Endowment, Inc. through The Crossings Project, the University has recently launched a fundraising effort to extend this program and to sustain it for future alumni lay and clergy leaders of the church. For more information about eligibility, see page 47.

49 Youth Ministry Major This program was created during the 2002–2003 academic year by members of the Philosophy & Religion Department in response to the request of Indiana United Methodist leaders. As of the fall of 2006, this particular curriculum has the largest number of majors of the three programs offered through the Philosophy & Religion Department.

G. Ministries, Missions, Collaborations and Service Endeavors Across the past century, the University has been involved with a variety of ministries of service organized or administered by the UMC and its predecessor bodies. Such endeavors include:

Appalachia Service Project The name of a service project founded by the Rev. Tex Evans that UIndy students have been participating in since 1983. The first ASP work team was led by Jennifer Eaton, a United Methodist student from Burlington, Indiana. Today Jenny Eaton Fogo ’85, ’87 is a member of the faculty in the School of Occupational Therapy. In recent years, faculty and staff who have participated in ASP include Jeff Bryant, Lang Brownlee, Paul Gabonay, Marilyn McElwain, and Marylynne Winslow.

Business Education Initiative (BEI) Our University participates in this international collaboration organized through the General Board of Higher Education & Ministry of the United Methodist Church. This program began in1 995 and approximately 20 students have participated. BEI is a partnership between the government of Northern Ireland and selected church-related universities in the USA. We have agreed to accept up to two students each year from Northern Ireland and to cover their entire tuition and fees.

Deputation Teams Beginning in the early 1970s, student groups from our University would go to various United Methodist congregations in the state of Indiana for the purposes of inspiring listeners, publicizing the college, and recruiting students. These groups were organized through the Student Christian Association and later through the Religious Life Com- mittee of Central Council. During the 1969–70 academic year, at least seven such groups existed with names like “The New Canaan Express,” “The Gospel Guys,” and “the Non-Prophet Organization.” 27 In fact, one of the most memorable groups from this era was the “Singing Sisters,” a group of Benedictine novices who were students at the University of Indianapolis in the early 1970s. In their visits to United Method- ist congregations, this particular team was often joined by President Gene Sease who played the bass for “Praise the Lord and Pass the Plate” (a reference to the offerings that were taken up to support the University). In the early 1980s, three different deputation teams were in operation: Celebration, Sonrise, and Daybreak. One of the last deputation teams to be sent out during the academic year was a clown ministry (ca.1998) during the chaplaincy of John Young.

50 Epworth Forest The name of the UM campground in Northern Indiana (near Webster) that was the site of a summer theatre troupe that began working with the Senior High Institute program in the late 1970s. The final summer that UIndy sent a group of students to Epworth Forest was 2003. Jeffrey Barnes and Christie Beckmann are two of the UIndy staff and alumni who participated and/or supervised students in this program.

Gatherings of the African-American Sages A venture created during the 2004–2005 academic year as an initiative of The Cross- ings Project. The initial gathering was held in conjunction with the Showers Lectures for 2005. The Rev. Glandion Carney and the Rev. Dr. Gene Blair gave the Showers Lectures that year, and the Rev. Dr. Safiyah Fosua from the General Board of Disciple- ship of the United Methodist Church made a set of presentations as the first “guest sage” in the series. In March 2005 the University of Indianapolis collaborated with the congregations of Barnes UMC and Greenwood UMC to pay tribute to the life and work of the Rev. Dr. James Earl Massey. The lectures from these events have been published as Sankofa Paper #1 and Sankofa Paper #2. Fr. Boniface Hardin, president of , has been designated to be honored in 2007.

Indiana News (1905–1911) Indiana News was the newspaper founded by J. T. Roberts as a means of advertising the programs of the newly founded Indiana Central College, a college that was also intended to promote Christian higher education in Indiana on behalf of the United Brethren Church. At its peak, this newspaper had 600 subscribers.

McCurdy School A missionary endeavor located near Espaniola, New Mexico, the mission of which has been to educate impoverished students from Native American and Hispanic back- grounds. Because of various kinds of connections with Indiana, including leadership by prominent Indiana Cenral alumni, this particular mission of the Evangelical United Brethren Church attracted the interest of students from Indiana Central College, some of whom served as volunteers and even worked on the staff for periods of time following their graduations. For photographs and remembrances, see the narrative about Pauline Vermillion in Profiles in Service 1905–2005.

Religious Telescope The name of the United Brethren in Christ newspaper that provided the principal means of communication throughout the denomination, and therefore served as a principal outlet for communications about Indiana Central College.

School of Christian Mission This program of the South Indiana Conference United Methodist Women has been held on our campus since 1974. Clergy and laypersons from throughout the SIC come to the weeklong study or participate in the weekend studies. Chaplain Lang Brownlee and Bishop Michael Coyner are two of the persons connected with the University of

51 Indianapolis who have taught in this annual event sponsored by the United Methodist Women of the South Indiana Conference UMC.

School of the Prophets An event that was held at our University for more than two decades. This event, which began in the late1950s, was initially held on the campus of UM-related DePauw Uni- versity. Beginning in 1969, however, it was held at Indiana Central. This continuing education opportunity for clergy of the United Methodist Church was very popular. This was due in part to the fact that Episcopal leaders mandated clergy participation in various ways. In 1981, 375 clergy were registered to participate. The last summer that the School of the Prophets was held on our campus was in 1993, shortly after the end of the episcopacy of Leroy Hodapp.

Sierra Leone The site of an important United Brethren in Christ missionary endeavor in West Africa that has been linked with our University at various times over the past century. 28 The United Brethren Church sent missionaries to this country, and in the early part of the 20th century, alumni of Indiana Central like Lota S. Emery ’15 and E.W. Emery ‘15 were sent to Freetown as missionaries. One of the earliest “international students” at this university was David Manly, a young man from Sierra Leone, who was sent to Indiana Central in 1919 with the support of the Emerys, several groups of Indiana Central students, and various United Brethren congregations and leaders. In the mid- 20th century, the EUB mission to Sierra Leone was regarded as a forward-looking example of the practice of devolving leadership roles to native populations. This was also the site of two of the earliest travel/study/mission experiences led by Dr. Charlie Guthrie and Chaplain John Young. In 1986, students built a school located in the village of Bo, and in 1989, another group of students under the leadership of Guthrie and Young built a church and staffed a medical clinic in the city of Freetown.

St. Brigid of Kildare Methodist-Benedictine Consultation This set of structured ecumenical conversations between United Methodist pastors and scholars and Benedictine monastics sponsored by The Crossings Project (2002–2004) is a good example of the ways that this United Methodist-related University continues to foster expressions of the quest for Christian unity in ways that are consonant with the ecumenical commitments of the leaders of the United Brethren and the Method- ists. This series of four gatherings, which were held in Collegeville, Minnesota, in collaboration with leaders from the UM General Board of Discipleship, produced two sets of “occasional papers” that remain available on the Crossings Web page. Michael G. Cartwright and Sr. Jennifer Horner were the two persons from the University of Indianapolis that led this endeavor.

Wesleyan Connexion Project A summer institute in Wesleyan Studies for theological education and leadership formation of candidates for ministry in the United Methodist Church that meets at UIndy beginning June 2007. This venture, which is intended to help candidates for

52 ministry make significant connections with the Wesleyan heritage of the UMC, has been created with funding from the Religion Division of Lilly Endowment, Inc. as part of the PHASE III Vocations Project. The WCP program is directed by the Rev. Dr. Andy Kinsey, who serves as dean of the venture. The Rev. Arch Hawkins, pastor of University Heights UMC, is the chair of the Steering Committee, which includes the Rev. Corinne Boruff, Rev. Darren Cushman-Wood, Rev. William Keith, Jr., and the Rev. Robert Walters. Michael G. Cartwright serves ex officio on this committee as the University’s representative on behalf of the PHASE III Vocations Project.

Summer Youth Academy for Spiritual Formation (SYA) A program for high-school-age youth that was created by the directors of the Lantz Center for Christian Vocations in 1998–1999. Enacted for the first time in 1999 in collaboration with Upper Room Ministries in Nashville, Tennessee, the SYA was an adaptation of the already existing model of the five-day residential “academies” for spiritual formation. The latter model had been founded in1982 by the Rev. Danny Morris as an ecumenical model for spiritual formation. This program was discontinued in 2000, but it provided the principal model for the creation of the Threshold Voca- tions Retreat for first-year students at UIndy.

H. Consultations, Campus Conversations, and Councils Conversation is an important way that the relationship between the University and the church is maintained. Conversation is also a way that United Methodist leaders have pursued ecumenical relationships on and off campus. Endeavors that have involved University of Indianapolis faculty, staff, and students include:

Church Relations Council (2003 to present) In the wake of the creation of the Office of Ecumenical & Interfaith Programs, the dean of the EIP office began convening gatherings of University personnel to discuss ways in which different programs on campus are engaging the UMC. These same persons participate in the United Methodist IN-Conversation gatherings. Since the fall of 2006, this group has met twice a year. Members of the council include: Christie Beckman ’98, Lang Brownlee, Herb Cassel, Greg Clapper, Linda Handy, Jennifer Horner, Perry Kea, Ron Wilks ’87, ’95, and Marylynne Winslow ’99. The group is convened by Michael G. Cartwright, dean of Ecumenical & Interfaith Programs, and Mark Weigand ’76, vice president for Enrollment Management and Student Affairs.

United Methodists “IN-Conversation” at UIndy The result of a joint initiative by leaders of the University and leaders of the United Methodist Church, this ongoing conversation between Indiana Area UM clergy and lay leaders with University officials was created in 2000. The idea was suggested by one of the United Methodist clergy on the Board of Trustees, and Michael Cartwright and John Young created this venture at the request of President Jerry Israel. Cartwright serves as co-chair of this semi-annual gathering along with UM pastor and UIndy trustee Kathleen Lehman Walker (2005–2008).

53 Clergy and Lay Participants (Off Campus) in IN-Conversation: 2000–2004 cycle: North Indiana Conference UMC participants: Rev. Steve Ailes, Rev. David Byrum, Rev. Amy Covington; Rev. Jack Hartman, Rev. Charles Johnson, Rev. Katurah Johnson, and the Rev. Dr. John Wimmer.

South Indiana Conference UMC participants: Rev. Kevin Armstrong, Rev. Phil Dor- rell, Rev. Ida Easley, Mr. Daniel Evans, Jr. Rev. Dr. Richard Hamilton ’93, Rev. Dr. Adolf Hansen, Mr. Jack Leonard, Rev. Todd Outcalt, Rev. David V. W. Owen, and Mr. Keith Van Deman.

Cochairs: President Jerry Israel and UM trustee, Rev. Dr. James D. Jones ‘97, shared responsibility for convening this group. During the first three years, Chaplain John Young worked with Michael Cartwright to set the agenda and make arrangements. Thereafter Chaplain Lang Brownlee helped make the necessary arrangements for each semester’s session of IN-Conversation.

2005–2008 cycle: South Indiana Conference participants: Rev. Kurt Freeman ’95, Rev. Ann Glass ’91; Rev. Dr. Charles Harrison; Rev. Archibald Hawkins; Rev. Dr. Andy Kinsey; Rev. Marie Lang, Mr. Jack Leonard, and Rev. Bob Walters.

North Indiana Conference participants: Mr. Tim Chambers, Rev. Linda Dolby, Rev. Jack Hartman ’67, Mr. Will Hodges, Rev. Jack Scott, Mrs. Ruth Ellen Stone, Rev. Dr. Cynthia Reynolds, Rev. Katurah Johnson, Rev. Kaye Patton, Rev. Kate Lehman Walker.

Cochairs: Rev. Kate Lehman Walker (Trustee) and Dean Michael G. Cartwright shared responsibility for convening this group, and the Rev. Dr. Don Griffith and Rev. David V. W. Owen represented Bishop Coyner at this series of conversations. Lang Brownlee, University cochaplain and director of Youth Ministry, worked with Lois Stead and Cindy Tyree ’77, ’02 to make arrangements.

UIndy participants in IN-Conversation: Faculty & staff participants have included: Deborah Balogh, Christie Beckmann, Greg Clapper, Kevin Corn, Everette Freeman, Mark Fritz, Paul Gabonay, Perry Kea, Cheryl Larson, Sr. Jennifer Horner O.S.B., Mary Moore, Beverley Pitts, Kenneth Sheetz, Kory Vitangeli, David Wantz, Mark Weigand, Ron Wilks, Marylynne Winslow, and Lynn Youngblood.

Student participants have included: Hillary Conklin ’07, Laurel Curts ’05 ’06, Sulaiman Dauda ’02, Laura Davies ’07, J. D. Farmer ’09, Heather Foltz ’06, Bryce Fuhrman ’03, Lauren Hacker ’05, Nicole Hall ’03, Shalimar Holderly ’01, Elise Kayser ’07, Victoria Korn ’07, Erreol Lewis ’06, Alyssa McLean ’06, Abby Murray ’03, Ryan Nelson ’09, Travis Osterman ’03, Amy Peterson Pfaff ’03, Allison Pozeznik ’06, Angel Rodriguez, Clinton Sims ’04, Laura Steed ’08, Chris Stephens ’08, Anthony Stone ’06, Tiffany True ’03 and Nicole White ’05.

54 I. University Heights UMC Connections For many people at the University of Indianapolis, the easiest set of UM connections to recognize are those that pertain to the congregation of the University Heights United Methodist Church located at 4002 Otterbein Avenue. 29 The origin of the congregation of University Heights United Methodist Church coincided almost exactly with the opening of classes at Indiana Central. Charter members of the congregation included President J. T. Roberts and his wife, the Rev. Alva Button Roberts, as well as several members of the faculty and at least one student, Mr. I. J. Good, who would later become the third president of the University. The congregation’s first pastor also served as the “campus pastor” to the students of the college (see page 29 for details), and while he was still a student at Indiana Central, Irby J. Good also served as superintendent of the Sunday School of the United Brethren congregation in University Heights. For a time during the first two decades of their respective existences, the person appointed to serve as pastor of the congregation often served as one of the instruc- tors at the University, typically teaching Biblical Literature courses. When President Good became concerned about the intellectual abilities of one of the pastors who was appointed to the UH congregation, he stopped this practice in 1917. Two years later, in 1919, President Good managed to hire the Rev. Samuel L. Long to serve as profes- sor of biblical literature, and the partnership with the congregation was revived. After several years, the practice of “shared staffing” between the college and the congregation was ended when Long was hired to teach fulltime and a new pastor was appointed to serve the congregation. When Long left in 1926, Professor D. H. Gilliatt became the first person hired to teach religion at Indiana Central on a fulltime basis, but even so, Rev. Gilliatt was expected to lead an independent set of services for the students on campus on Sunday mornings, an arrangement that lasted from 1926 until Gilliatt left the college in 1939. During the 1950s and 1960s, the congregation experienced growth as the Uni- versity and the neighborhood also grew. During this period, the college often used the facilities of the church for special events, and the congregation and the college sometimes alternated serving as hosts of the annual conference of the (White River Conference) Evangelical United Brethren Church. At the time of the merger of the EUB and Methodist Churches in 1968, the congregation of University Heights UMC had a total membership of 1,047. At that time, many members of the Indiana Central faculty still lived in the neighborhood, and many students were involved in the ministries of the congregation. In recent decades, more faculty have lived outside of the University Heights neighborhood, but in many cases, they have enrolled their children in the daycare program offered by the congregation. For many faculty families, the University Heights Preschool has been a convenient way to arrange for the care of preschool-age children, and in some instances, this relationship has led to these families joining the membership of the congregation. Today, the membership of University Heights UMC is approximately 400 persons.

55 The congregation offers a traditional worship service at 9:00 a.m. and a Celebra- tion Worship service at 11 a.m. Members of the congregation engage in ministries of outreach to the campus and the community and UIndy students have been involved with ministries of the church including the music program and the Interfaith Hospi- tality Network.

1) Senior Pastors: 1935–2006 (selective listing) Prior to 1973, the University did not have chaplains, but the pastors of University Heights Evangelical United Brethren Church provided pastoral care to faculty, staff, and students. For that reason, we have listed some of the pastors of the University Heights congregation from 1935 to the present whose ministry has included members of the University community.

1935–1952 Rev. Roy Turley was responsible for organizing the junior high school camping programs. He also served on the ICC executive committee between the administrations of I.J. Good and I. Lynd Esch. After serving as pastor at Univer- sity Heights EUB Church, Turley was the administrator of the McCurdy School in New Mexico, a context in which Turley was also well-known for many Indiana Central students in the 1960s.

1953–1962 Rev. Dr. Robert Koenig. In addition to his pas- toral ministry, Koenig was also known for his significant involve- ment in the EUB Church’s Older Youth and Young Adult camping programs. While Koenig was pastor, the congregation expanded its ministry to include an associate pastor (see below). Although not an alumnus of the University, Koenig developed strong relationships and participated in a variety of ways. Even in retirement, Koenig stayed in touch with former parishioners, including some of the persons who participated in the congre- gation of University Heights as students at Indiana Central College. He was also in- strumental in bringing the United Methodist Course of Study School to the Univer- sity in 1998 and initially served as one of the codirectors.

1962–1972 Rev. Dr. Walter Smith, Jr. Prior to becoming pastor of UH EUB Church, Walter Smith had served as an adjunct instructor teaching introductory level courses in Reli- gion, Bible, and New Testament Greek. Smith was not as in- volved with the students of Indiana Central as his predecessor had been, but that probably had something to do with the evolving role of associate pastor at University Heights church and the responsibilities that persons such as Ron Deem and Dale Harner had for ministry to students and youth.

56 1972–1977 Rev. Loren Maxwell is remembered for having initiated various service projects during the time he served as pastor, such as taking members of the congrega- tion to Kentucky to participate in Appalachia Service Project work camps.

1986–1992 Rev. George W. Davis. Remembered for having led the congregation to organize its ministries in such a way as to have a “University committee,” the leaders of which undertook the responsibilities for making care packages for students and hosting meals to show students hospitality. During his time as pastor, a scholarship was created for persons from the congregation who wanted to enroll at the University.

1997–2004 Rev. Todd Outcalt. Known as a writer of books for popular audiences, Pastor Outcalt led a writer’s workshop for the Lantz Center for Christian Vocations in 2001 for persons interested in developing their skills in the area of Christian writing. Outcalt also participated in the Christian Ministries Council that was formed in 2003, and served on the United Methodists IN-Conversation Group for two years.

2004–2006 Rev. Mark Dwyer. Dwyer served on the Christian Ministries Council at UIndy and led the congregation as it celebrated its centennial in 2005.

2006 to present Rev. C. Archibald Hawkins. In addition to his responsibilities at UHUMC, he serves as chairperson of the Steering Committee for the Wesleyan Con- nexion Project.

2) Associate Pastors and Other Members of the Pastoral Staff As noted above, during the time that Robert Koenig was appointed as pastor, the congregation added a second person to its pastoral staff. Rev. Ronald Deem, the first associate pastor, initiated a ministry to the campus community in collaboration with members of the faculty. Deem was succeeded by Rev. Dale Harner ’59, who served from 1965 to 1970. In addition to these persons, Dr. Sherman Cravens ’42, Parish Visitor, retired ICC faculty/administrator from 1978–81 and 1984, and the Rev. Wilma Harner Allen ’45 served in the same capacity from 1986 to 1994 following her retirement as an elder of the South Indiana Conference. Other associate pastors with UIndy connections include Rev. Ann Sablan Glass (1981–84), who was granted an honorary doctorate in 1991, and Rev. Ralph Hill ’77 (1985–86). In addition, Rev. Meg Lassiatt served as director of Christian Education (1995–2000).

3) College Committee/University Committee This committee has existed for more than two decades. During John Young’s tenure as chaplain, he worked with the committee. Other UIndy faculty and staff who have helped to coordinate the church’s ministry through the College committee have been Sandy Osborne ’87 and Vicky Swank ’78, ’80, ’99. In addition, Georgia Hottell and Harriet Barrick are but two of the alumni spouses of UIndy employees who have also contributed in significant ways. Finally, over the years, Mrs. Lee Kindred has been very active in leading the efforts to offer hospitality to University students who attend

57 services at University Heights UMC. Many students will recall Mrs. Kindred’s outgo- ing personality and keen interest in them as persons.

4) Faculty & Staff Participants The list of faculty and staff who have been involved with the ministries of the University Heights UMC over the decades is quite extensive. A list of current and retired faculty and staff who are members of the UH congregation includes:

— Robert Barrick, retired faculty from the School of Business and Controller (1960–1988) —Teresa Lynn Berry, Krannert Memorial Library (1987 to present) —Larry Bledsoe, retired director, Campus Life, golf coach (1980–1998) —Christie Beckmann ’98, director, Office of Conferences and Scheduling (1999 to present) —Doris Fowler, retired from Athletics Department (1970–1999) —Linda Fowler, retired faculty from the School of Business (1980–1997) —William Gommel, retired faculty, Physics & Earth-Space Sciences (1965–1992) —Kendall Hottell, retired Vice President for Finance & Administration (1962–2002) —Stephanie Kelly, faculty in the Krannert School of Physical Therapy (1996 to present) —Steve Maple ’66, faculty in the School of Business (1975 to present) —Martha Morris, retired faculty from the School of Education (1974–1997) —Lynn Moran, director of Student Health Center (1991–present) —Stephen Nawrocki, professor of Human Biology (1991–present) —Sandy Osborne ’87, administrator in Financial Aid office (1991 to present) —Linda Rodebaugh, retired administrative assistant, Registrar’s Office (1982–2003) —Linda Rodebaugh ’76, ’81 faculty School of Nursing (1989 to present) —Ken Sidebottom, retired math instructor ( 1946–1982) —Nancy Stenger, retired administrative assistant from the Athletics Department (1965–2001) —Vicky Swank ’78, ’80, ’99, Nurse Practitioner (2002 to present) —Jan Thomas, administrative assistant, President’s Office (1980 to present) —Kay Wiley, retired faculty from School of Nursing (1972–2000)

For more information about the history of the congregation of UHUMC, see A Celebra- tion of Life, Faith, and Hope: University Heights United Methodist Church: 1905–2005 by Jerry Steadham, available for purchase at the church office.

J. Conference Connections Over the past century, the church affiliation of Indiana Central/University of Indianapolis has been defined by several different patterns of conference relationships. Some of these patterns resulted from changes in the conference structures of the UB, EUB, and UMC denomination. Other changes were initiated by the leadership of the

58 University in response to funding challenges or in relation to perceived opportunities for growth and development. In each case, the changes altered the composition of the Board of Trustees to greater or lesser degrees. 30

1. Initial Pattern In the beginning, founding President John T. Roberts and colleagues attempted to get three annual conferences of the United Brethren Church in Indiana to support the effort to found a college in central Indiana that could meet the educational needs of the church. At the time the institution was founded, church leaders estimated that if United Brethren congregations had a Christian alternative to the state-supported public colleges and universities, they would embrace such an endeavor. Initially, only the White River and St. Joseph Annual Conferences were willing to move forward with the effort to create a church-related college in Indiana. The following year, Roberts was able to persuade the Indiana Conference of the UB Church to join the effort. The first Board of Trustees of Indiana Central University was made up of three clergy and three lay representatives from each of these annual conferences, plus three at large- members. (President J. T. Roberts represented the White River Conference.) The 21 members of the Board were virtually all United Brethren in Christ. The exception appears to have been William L. Elder, the real estate developer with whom church leaders had partnered to create the college in the context of a real estate development that was being built in the University Heights neighborhood, who served a one-year term as trustee. The White River Conference met on the campus of Indiana Central University from 1910 to 1913. 31

2. First Reorganization During the presidency of Lewis Bonebrake (1909), the remaining conferences in In- diana along the Wabash River (i.e. to the Illinois state line) began to provide support to Indiana Central. Eight years later, the two United Brethren conferences in Illinois joined the venture (1917), and the conferences of Wisconsin and Minnesota subse- quently voted to offer their own support for Indiana Central in 1926–27. The net result of these additions was to enlarge the constituency of the fledgling college from approximately 45,000 (the number of members of the three United Brethren confer- ences in the state of Indiana) to approximately 100,000 people. At the time that he took over in 1915, President Good believed that almost 1,000 UB youth were going to college each year from about 15,000 UB homes in Indiana, and that was where he focused his efforts for recruiting students. Even so, this larger constituency did not prove adequate to support the college, and as a result, President Good and his successors had to look beyond the circle of church-related leadership. “At large trustees” would be appointed at different times to supplement the leadership offered by the United Brethren Church. The White River Conference continued to meet on the campus of Indiana Central University from time to time over the next three decades.

59 3. Second Reorganization The merger with the Evangelical Church in1 945 to form the EUB Church added “ap- proximately 80 ministers, 90 congregations, and 25,000 members in Indiana, plus some in southern Illinois.” 32 In retrospect, however, it appears that this set of changes did little to add to change this situation because the number of former Evangelical Church congregations (within Indiana and beyond) that actually supported Indiana Central proved to be fairly small. So while the official name of the church was changed, some historians and observers believe that the college constituency really remained “United Brethren” in character. Over the next few decades, the composition of the Board was defined by the pattern of representation established by President Bonebrake and col- leagues. The five annual conferences in Indiana and Illinois that supported the college were each represented on the Board of Trustees by three clergy and three laypersons. In addition, the Minnesota and Wisconsin Annual Conferences were each given one clergy and one lay representative each. In addition to these 34 trustees, two members of the Indiana Central administration also served on the Board of Trustees.

4. Third Reorganization With the merger of the Evangelical United Brethren Church and the Methodist Church in 1968, the pattern of trustee representation also changed in several ways. At this point, Indiana Central College lost its remaining Illinois constituency and was faced with the monumental task of establishing rapport with about 1,300 former Methodist congregations in Indiana and also competing with Methodist-related De- Pauw University and the University of Evansville for United Methodist students. 33 The net result of the United Methodist reorganization of congregations and structures in the Indiana area was to bring more formerly Methodist leaders onto the Board of Trustees, but there was no coordinated effort to advocate the interests of the college with the newly reorganized conference structures. In the meantime, President Gene Sease’s administration brought more of a “corporate-style of administration” (Sease’s own description) to Indiana Central at the same time that the University was develop- ing new professional programs and academic structures that went beyond the older “Christian liberal arts college” model. In retrospect, this was the period in which the University began to evolve from being a “critical mass” institution (see page 76 for explanation of this term), the organization of which is primarily according to a Christian paradigm of higher education, to becoming what is commonly regarded as an “intentionally pluralist” church-related institution that is organized according to more of a secular paradigm of higher education. Sease recalls that he found it neces- sary to renegotiate the composition of the board to bring more corporate leaders of Indianapolis to the Board of Trustees. In particular, he was able to attract the active support of Mr. Ott Fitzwater, the president of Indianapolis Power and Light Com- pany, who also happened to be an active layperson in the Church of God (Anderson) denomination. As University presidents began to take the initiative in proposing names of prospective trustees, more of a consultative process began to emerge in the University’s church affiliation.

60 5. Fourth Reorganization During the administration of President G. Benjamin Lantz, the current pattern of conference representation was established, in which the Board of Trustees functions as an independent self-perpetuating entity that is affiliated with the United Methodist Church. According to the University’s Bylaws, current board policies for the selection of trustees include a provision to have three representatives from each of the Indiana area annual conferences of the United Methodist Church in addition to the Resident Bishop of the UMC in Indiana. (The Executive Assistant to the Bishop may attend trustees meetings when the Bishop is unable to be present.) As openings for church representatives occur on the Board, the University’s president consults with the Bishop and church leaders about which clergy and laity would be good choices to represent the church in this role. This pattern of trustee representation is consistent with the “intentionally pluralist” pattern of church affiliated colleges and universities (see page 76 for Robert Benne’s typology of church-affiliated universities).

6. Current UM Members of the Board of Trustees of the University of Indianapolis —Coyner, Michael (2004 to present). Resident Bishop, Indiana Area of the United Methodist Church, Bishop Coyner also served from 1974 until 1996 as an elder of the North Indiana Conference UMC. His last appointment prior to being elected to the episcopacy was as Executive Assistant to former bishop Woodie W. White.

South Indiana Conference Trustees —Martin, Tom (1999 to date). Layperson, First United Methodist Church, Bloom- ington, Ind. —Millard, Kent (2004 to date). Senior pastor, St. Luke’s United Methodist Church, Indianapolis elder. —Myrland, John (2006 to date). Local pastor, McCordsville UMC. Myrland is also the former executive director of the Indianapolis Chamber of Commerce, and an active layperson at St. Luke’s United Methodist Church.

North Indiana Conference Trustees —Larry Thompson (1994 to date). Physician, layperson from Mishawaka. —Walker, Kate Lehman (2004 to date). Retired pastor, Lafayette, Ind. (North Indiana Conference). Lehman serves as co-chair of the United Methodist IN-Conversation group that meets twice a year at UIndy. ­—Yvonne Shaheen (2006 to date). Layperson, Carmel, Ind.

In addition, there are several other Trustees who are United Methodists. These include Daniel F. Evans, Jr., Brian Martin, Gene Perkins, and Rick Stierwalt.

61 K. Episcopal (Bishops) Connections (listed in order of service) Three patterns of association can be seen in the relationship of various episcopal lead- ers to this University. Most of those listed below served as trustees, typically during the period that they served Indiana area conferences of the UB, EUB, and UMC to which the University related. Others have served in an “at large capacity,” in which they lent their support to the effort without having formal responsibilities tied to an- nual conference leadership in the Indiana area. Finally, we have had one person serve as “Bishop in Residence” during his retirement.

1) United Brethren in Christ Church—At Large

1905 Ezekiel Kephart (1834–1905). This is the name of the bishop who came out of retirement and left his home in Pennsylvania to come to Indianapolis to help raise money for the newly opened Indiana Central University. He died within a month of arriving, and he was remembered with gratitude by the founders for having “given his life” for the cause of Indiana Central. Although the founders of the University initially wanted to name Hanna Avenue for this well-regarded figure in the history of United Brethren higher education, that intention could not be realized because of the wishes of local neighborhood families for whom the name Hanna Avenue already was a well-established name. Ultimately, they named the auditorium or chapel in the Administration Building (Good Hall) for Bishop Kephart. For more information about the life and contribution of Bishop Kephart to the effort to found Indiana Central University, see Echoes from the Past in Conversations of the Present Booklet #1.

1905–1915 George Mathews (1848-1921). Bishop Mathews served as a Trustee- At-Large during the earliest years of Indiana Central’s existence and appears to have been an active supporter. Bishop Mathews also spoke at the first commencement exercises in June 1908. For more information about the life and contribution of Bishop Mathews to the effort to found Indiana Central University, seeEchoes from the Past in Conversations of the Present Booklet #1.

1924–1941 H. H. Fout. Bishop Fout served on the Board of Trustees in the con- text of his responsibilities as the Episcopal leader of the White River Conference & Indiana Conference. University records from the period in which President Good led the University indicate that Bishop Fout was a key supporter of Indiana Central even before he served in Indiana, and he also bears the distinction of having given the first commencement address in 1908 when he was serving as editor of the UB Church’s Sunday School literature. In 1913, at a point when the University’s financial situation had deteriorated, Bishop Fout served on the Executive Council that was given the task of persuading church leaders to take greater responsibility for the financial situation of the college. During the early years of the Good administration, Bishop Fout served as a Trustee-at-Large even before he was assigned to oversee the Indiana area of the UB Church. In one of the segments of his memoirs published in the online version of the Profiles in Service resource, United Methodist Bishop Paul Milhouse ’32 (see page 65) recalls his own experience of being ordained by Bishop Fout. 62 1941–1951 Fred L. Dennis ’16. Bishop Dennis served on the Board of Trustees in the context of his responsibilities as the Episcopal leader of the White River Conference & Indiana Conference. One of two graduates of ICC to be elected to the episcopacy of the United Brethren Church, Fred Dennis would later serve as bishop during a critical period in the University’s history. During his senior year at Indiana Central, Dennis had been appointed to serve as the pastor of University Heights UB Church. Later, he would oversee two of the UB Conferences in Indiana. He was a member of the executive committee that administered Indiana Central during the last half of 1944 and the first two months of1 945 between the end of the Good administration and the beginning of the Esch administration.

2) Evangelical United Brethren Church

1951–1955, J. Balmer Showers. Bishop Showers served on the Board of Trustees in the context of his responsibilities as the Episcopal leader of the White River Conference & Indiana Conference. In 1947, Bishop Showers was recognized by the University with the award of an honorary degree in recognition of his service to the church and the University. His term of service on the Board of Trustees coincided with the qua- drennium that he served as bishop.

1955–1972, Reuben Mueller. Bishop Mueller’s term of service on the Board of Trust- ees coincided with the thirteen-year period that he served as bishop leading up to the merger with the Methodist Church, and the four years that he served as the resident bishop for the Indiana area of the UMC. During a portion of that time, he aserved as president of the National Council of Churches of Christ and oversaw the European Conferences of the EUB Church (Mueller was one of only two EUB bishops at the time who were fluent in German). At the Uniting Conference in Dallas, Texas, in April 1968, Bishop Mueller represented the EUB Church in the ceremony at which he and Bishop Loyd Wicke shook hands, formalizing the union of the church (see photo on page 12). In 1960, Bishop Mueller was given an honorary degree by ICC in recogni- tion of his service to the church and the University. (b.1897; d.1982).

3) United Methodist

1966–1968, John Raines. Bishop Raines was serving as the Resident Bishop of the Methodist Church in Indiana at the time of the merger of the EUB Church. Although he did not actually serve on the Board of Trustees, Raines symbolizes the Methodist contribution to the United Methodist Church at the time of merger, and therefore is remembered for what he gave in yielding power in the context of the merger. Although he was the younger of the two bishops in Indiana and was not required to retire under the rules of the former Methodist Church, Raines yielded his office and retired from the episcopacy so that Bishop Mueller could continue his ministry of oversight, a gesture that was respected by many. Bishop Raines was one of the two persons for whom the Raines-Mueller Chair was named, and therefore served as one of the symbols of the ecumenical aspirations of the UMC. In 1968, Bishop Raines

63 was recognized by the University with the award of an honorary degree in recognition of his service to the church.

1968–1972, Reuben Mueller. Following the reorganization of the United Methodist Church in Indiana, Bishop Mueller served an additional quadrennium on the Board of Trustees of the University. Because the Episcopal residence in the University Heights neighborhood was sold, Bishop Mueller did not live adjacent to the University dur- ing this period.

1972–1976, Ralph Alton. Bishop Alton’s term of service on the Board of Trustees coincided with the quadrennium that he served as bishop of the Indiana area UMC. In 1973, Bishop Alton was recognized by the University with the award of an honorary degree in recognition of his service to the church and the University.

1976–1984, James A. Armstrong. His term of service on the Board of Trustees co- incided with the two quadrennia that he served as bishop in the Indiana area. During a portion of this time, Bishop Armstrong also served as the president of the National Council of Churches of Christ. Bishop Armstrong was awarded an honorary degree from Indiana Central University in 1982 in recognition of his many contributions to the church and the University.

1984–1992, Leroy Hodapp. Bishop Hodapp was assigned to the Indiana Area of the United Methodist Church in 1984 and served in that capacity until 1992 when he retired. Originally ordained in the South Indiana Conference of the (former) Meth- odist Church, Hodapp was a graduate of the United Methodist-related University of Evansville. In 1985, Bishop Hodapp was recognized by the University with the award of an honorary degree in recognition of his service to the church and the university.

1992–2004, Woodie White. White’s tenure on the Board of Trustees coincided with his service as the resident bishop of the Indiana area UMC. (During White’s episcopacy, the Rev. James Jones served as the primary person representing the United Methodist Church on the board of trustees in his role as executive assistant to the bishop. Jones also assisted with the beginning of the United Methodist IN-Conversation group and is the person who made the case initially for the need for a youth ministry training program in the North Central Jurisdiction of the UMC.) White participated in the inauguration of Jerry Israel and other ceremonial occasions in which he represented the church affiliation. In 1995, Bishop White was recognized by the University with the award of an honorary degree in recognition of his service to the church and the University.

64 2004–present, Michael J. Coyner. During the first few years of Coyner’s episcopacy, he established a very active profile of leadership in the three church-related universities in the state of Indiana. In particular, he is much appreciated for his active role as a trustee of the University of Indianapolis during a time when the two conferences of Indiana are working through details of a new conference structure for the Indiana area of the UMC.

4) Bishop-in-Residence

1992–1998, Paul Milhouse ’32 (1910–2005). Bishop Mil- house’s principal responsibilities in this honorific role were to teach continuing education courses in programs such as “Women Aware” and to be available as called upon for other roles. As an alumnus of Indiana Central, Milhouse had various forms of association throughout his long lifetime, which en- compassed the UB, EUB, and UM periods of the University’s church affiliation. At one point in the mid-1950s, President Esch offered Milhouse a position at Indiana Central in “church relations,” but Milhouse had ultimately decided not to accept the position because he was more interested in serving as a pastor to students than he was in serving the pub- lic relations needs of his alma mater. Milhouse had also served as Bishop in Residence at (UM-related) Oklahoma City University (1984–1992) following his retirement from active service as a United Methodist bishop in Oklahoma. Paul Milhouse had been given an honorary degree by his alma mater in 1950 and had been named Dis- tinguished Alumnus in 1978. When the University celebrated its centennial in Octo- ber 2002, Bishop Milhouse offered the prayer at the Founders’ Day event. For more information about Bishop Milhouse’s life, see the article in the online version of Pro- files in Service, 1905–2005 that presents Bishop Milhouse “In His Own Words.”

L. Campus Symbols, Awards, and Memorials Cross & Flames. The official symbol of the United Methodist Church, this symbol, which was created in the late 1960s at the time of the union of the Methodist Church and the EUB Church, is found on the southside of Schwitzer Hall. Added to the south wall of the Schwitzer Student Center in 2001 as part of the renovations to that building, this symbol reminds us that the connection to United Methodism is not simply historic, but also exists as an ongoing conversation. The two flames adjacent to the cross are intended to evoke the memory of the Evangelical United Brethren and Methodist traditions of Christianity that merged in 1968.

65 Esch Hall. Formerly known as the “Academic Building,” this building was renamed in honor of former president I. Lynd Esch in 1970 in recognition of his 25 years of progressive leadership.

Good Hall. Formerly known as the “Administration Building,” this building was renamed in honor of former president Irby J. Good ’09 in 1970 at the same time that the Academic Building was renamed.

Jerry Israel Interfaith Service Award. This award, which was named after the seventh president of the University, recognizes significant contributions of faculty, staff, and stu- dents to interfaith community. Whereas most other religious awards and recognitions are Christian in focus, this recognition can go to persons from any faith tradition.

Kephart Chapel/Kephart Memorial Auditorium. The first space to be named after a distinguished person who made a significant contribution to the University in his lifetime. This space was in the same general area as the recital hall except that it included a balcony and could accommodate assemblies of the entire student body. When Good Hall was renovated in the early 1960s, this space was eliminated and the stained glass windows appear to have been destroyed (for more information about Bishop Kephart, see Echoes from the Past Booklet #1).

Lantz Center for Christian Vocations and Formation. Named after Benjamin Lantz, this ecumenical center for Chrisitan vocations was created in 1998 with the assistance of a program and curriculum development grant from the Religion Division of Lilly Endowment, Inc. Sr. Jennifer Horner serves as director of the Lantz Center. In 2004, the name of the center was adjusted to reflect changes in the curriculum that were made after a five-year review led by Sr. Jennifer Horner.

Mathews Street. Named after the UB bishop who served on the Board of Trustees for the newly founded University and who was well known for his efforts to foster Christian unity within and beyond the United Brethren Church by helping to found what would later be known as the National Council of Churches of Christ. (For more information about Bishop Mathews, see Echoes from the Past Booklet #1.)

McCleary Chapel. Named in 2005 after Orvall McCleary, a businessman who was raised near Rensselear, Indiana, where he attended a United Brethren in Christ con- gregation. This chapel is “a house of prayer for all peoples.” For more information about McCleary Chapel see the brochure available from the Office of Ecumenical & Interfaith Programs.

Otterbein Avenue. Named after Philip William Otterbein, one of the two founding bishops of the United Brethren in Christ. (For more information, see Echoes from the Past Booklet #1.) Until 1974, the University’s official address was “4001 Otterbein Avenue.” In that year, President Gene Sease changed the address to “1400 East Hanna Avenue” as a way of achieving more visibility for the University. Subsequently, UIndy

66 named the circle opposite UHUMC “Otterbein Circle” after renovations of Esch Hall in 2005.

Raines-Mueller Chair of Philosophy & Religion. A partially endowed chair that was established in 1978 in honor of bishops who represented the predecessor denomina- tions of the United Methodist Church in Indiana. Members of the faculty who held this chair were Dean Robert Cramer and Herbert W. Cassel. Since 2006, with the permission of Indiana area UM leaders, this endowment has been used to fund leader- ship development scholarships for United Methodist students.

Showers Lectures. An endowed lectureship in the Christian religion that was named in honor of former Evangelical United Brethren bishop J. Balmer Showers, who served as bishop in the early 1950s and lived across the street from President Esch during that period.

University Seal. The first seal (created in1 905) had a torch at the center of a triangular shaped shield with the word Veritas or “Truth” at the top (see back cover for image). Flanking the two sides of the shield were the words Per Fidem et Scientiam—“through faith and science.” Seeking truth through faith and science fit an institution that in- tended to offer several courses of study in conjunction with a traditional liberal arts curriculum. At the time that Indiana Central College was renamed Indiana Central University (1975), the Roman numerals were replaced with the Arabic 1902, and the Latin motto on the seal was replaced with “Education for Service.” This message seemed to fit better with the time period in which the University was experiencing “progress” amid the creation of various kinds of undergraduate professional degree programs, as well as the emergence of several new graduate programs. 35 In 1986, the seal was changed again to reflect the new name, University of Indianapolis, but in all other respects the seal retained the 1975 changes.

Wesley Drive. This is the original name of the road that winds through campus be- ginning at Hanna Avenue and continuing around the northside of campus to Shelby Avenue. During the administration of President Gene Sease, this drive was named after John Wesley, the founder of the Methodist movement, as a way of acknowledging the merger of the Evangelical United Brethren Church and the Methodist Church to form the UMC. With the reconstruction of the campus in 1998, a circular drive was created around the periphery of campus that came to be known as “Campus Drive.” In 2006, the usage of these two terms was clarified; Wesley Drive extends from the entrance nearest Ransburg Auditorium to the entrance of the Schwitzer Student Center.

Wilmore Hall. Name given in 1944 to a renovated building (New Hall) used as a residence hall that was located on the southside of Hanna Avenue and razed in 1994. The hall was named after the Rev. A. C. Wilmore, a White River Conference UB minister and an Indiana Central Trustee from 1912–1915. The building was financed by a $10,000 gift annuity from Mrs. Minnie Wilmore in honor of her husband.

67 Zerfas Bell Tower. The tower was originally erected in the late1 970s during the Sease administration, thanks to a gift from the family of Leon Zerfas. Located in the center of the parking lot between Lilly Science Hall and Esch Hall, the bell-tower has a Latin Cross at the top on all four sides. As late as 1997, this was the only easily recognized religious symbol to be found on campus. This campus landmark was moved to its present location at the center of the crosswalks in Ransburg Circle in 1998 when Smith Mall was created. Thanks to a student initiative, led by ISG president, Evan Hill ’06, the carillon was reactivated with new equipment in the fall of 2006.

M. Historic Personages

Albright [or Albrecht], Jacob (1759-1808). The founder of the Evangelical Movement, a German language movement that would later merge with the United Brethren in Christ move- ment to form the Evangelical United Brethren Church. Al- bright’s family immigrated from German in 1732. Albright was seventeen when the Revolutionary War began. He converted to Christianity in the wake of the deaths of several of his chil- dren, and for a time tried to affiliate with a group of Methodists, but was not an English-speaker. His itinerant ministry in southeastern and south-central Pennsylvania to German-speaking communities ulti- mately resulted in a movement known informally as “Albright’s People,” but over time came to be identified as the Evangelical Association, or Evangelical Church.

Asbury, Francis (1747–1816). One of the two leaders ordained by John Wesley to superintend the work of the Methodist lay preachers and regarded as the first bishop of the Methodist Episcopal Church in America. Asbury traveled widely during the last two decades of the 18th century and the first fifteen years of the 19th century as Methodism spread on the Ameri- can frontier, and his leadership defined some of the successes of the movement. At the end of his life, Asbury looked back on his life’s work in the American context and observed, “We were a church and no church,” meaning that on the one hand, Methodists experienced an intense Christian fellowship that was authentic in ways that reminded them of the depictions of the apostolic church found in the New Testament, but on the other hand, American Methodism was not always recognized by more established denomi- nations (Presbyterians, Episcopalians) as a church in the full sense. Not surprisingly, he has been memorialized in many ways, particularly in church-related higher educa- tion. A variety of United Methodist-related institutions have been named for this first Methodist bishop. For example, the former name of DePauw University was “Indiana Asbury College.” Asbury’s name also is attached to the award that annual conferences give for outstanding leadership in United Methodist Church-related higher education. Oddly enough, the street near the eastern border of the University appears not to be

68 named for Francis Asbury, or at least not named by anyone associated with our Uni- versity. Local historical records of Marian County suggest that this street name pre- dated the founding of Indiana Central University.

Otterbein, Philip William (1707–1816). The leader of the “German Methodist” movement in America that became the Evangelical United Brethren Church (which merged with the Methodist Church in 1968 to form the United Methodist Church). Otterbein left Germany in 1762 to go to America to serve the needs of the German Reformed Church, but while in America, he reached out beyond the denominational affiliation of the Reformed Church to other “pietists” who emphasized Christian fellowship anchored in practices that very much re- sembled the kind of Methodist piety that Francis Asbury and other Methodists were propagating in mostly English-speaking contexts of colonial America. In 1767, Ot- terbein met Martin Boehm, an illiterate Mennonite farmer-preacher. Together they founded the “United Brethren in Christ.” Otterbein and Boehm are remembered for their famous encounter at Isaac Long’s barn, where Otterbein extended his hand in Christian fellowship to Boehm with the German words, “Wir sind bruder,” or “We are brothers.” Thereafter, a looseknit movement of ministers from Pennsylvania, Maryland, and Virginia “united” with one another—in the midst of significant dif- ferences over the mode of baptism, etc. —in a common ministry of outreach to the primarily German-speaking population of immigrants. This movement spread into the Midwest. For more information about the life and work of Bishop Otterbein, see Echoes from the Past in Conversations of the Present Booklet #1.

Wesley, Charles (1707–1788). An Anglican priest and hymn- writer—the younger brother of John Wesley—who composed more than 6,000 hymns and poems, including such Methodist favorites as “O For a Thousand Tongues to Sing,” “Come, O Thou Traveller Unknown,” “Love, Divine, All Loves Excelling,” “Christ the Lord is Risen Today,” and “Hark, the Herald Angels Sing.” Charles was a member of the “Holy Club” at Oxford University, a group of students who practiced the “works of mercy” (ministries to human needs) and the “works of piety” (prayers and contemplation) in methodical ways. This is one of the origins of the term “Methodist,” which initially was a term or derision, but later became a badge that “the people called Methodists” adopted with pride. Although he actively participated in the Methodist movement and made significant contributions through his hymns, poems, and sermons, Charles Wesley never left the Church of England. He disapproved of his brother’s ordaining of persons to be sent to America to serve as Methodist clergy, which he had undertaken in the wake of the Bishop of England’s refusal to take action to minister to the needs of British colonists in America. United Methodists around the world are celebrating the tercentenary of Charles Wesley’s birth in 2007.

69 Wesley, John (1703–1791). The Anglican priest and Oxford don who is credited with having started the Methodist Revival in England in the 1730s in the context of his own spiritual quest to experience “true Christianity.” Known for his famous statement about his “Aldersgate” religious experience that oc- curred on May 24, 1738, when he felt his heart “strangely warmed” and experienced the that he was a child of God (Romans 8:11-15). Wesley’s more than 150 sermons as well as many treatises and books provided the intellectual con- tent of the Methodist movement, and his deployment of Methodist preachers as itinerants —those who traveled from one “appointment” to another on “circuits”— proved to be the right kind of missional deployment to serve the needs of the Ameri- can frontier. In crafting the message of early Methodism, Wesley drew upon the writings of the early church fathers (Patristic writings) of the first three centuries of Christian history as well as the Anglican tradition in the context of re-presenting what he always preferred to call “scriptural Christianity.” In addition to the emphasis on preaching the gospel message in the context of ministering to the needs of others and cultivating the habits of piety, Wesley also emphasized the practice of the sacraments including frequent participation in the Lord’s Supper or Eucharist. (Over the course of his long life, Wesley received the sacrament of communion on average once every four days.) In retrospect, historians and theologians have sometimes described what John Wesley and “the people called Methodists” accomplished as being most nearly like what the itinerant monks St. Dominic and St. Francis did in medieval Europe in the creation of the mendicant orders. Thus one way to think of the Methodist move- ment is that it was like “an evangelical order in the church catholic.”

70 i v. U I n d y i n t h e L a n d s c a p e o f a M E r i c a n H i g h e r E d u c a t i o n — T h e n & N o w

A. The Historical Landscape Compared to European institutions of higher education, some of which date to the 11th and 12th centuries, American higher education is comparatively young. It is tempt- ing to ignore the humble character of the origins of institutions such as Cambridge University as we think about the history of institutions such as our own. 37 Still, over the past three to four centuries, various kinds of institutions have been founded in American culture, and several patterns can be identified.

Colonial Liberal Arts Colleges: Beginning with William and Mary and Harvard Universities, most of the institutions that were founded in the colonial era reflected the British pattern, which presup- posed both the state church apparatus associated with the Church of England and the medieval pattern—the trivium, grammar, rhetoric, and logic (or dialectic),and the quadrivium, astronomy, arithmetic, geometry and music—which presumed that liberal arts students were apprenticed to “masters” for the purpose of a baccalaureate curriculum of instruction.

Christian [Denominational] Colleges: As “dissenting” churches became more established and the first and second Great Awakenings took place, various “Christian liberal arts colleges” were founded, most of which had some kind of denominational affiliation that in turn shaped the way theological doctrine was taught to students. As the frontier spread to the west, literally hundreds of fledgling institutions would be founded. Almost 900 of these institutions were founded by individuals and groups that were part of the United Methodist tradi- tion. By the time Indiana Central University was founded in 1902, several different kinds of public institutions of higher education had also become well-established.

State-Sponsored Universities: In the late eighteenth century, individual states begin to found institutions such as the University of North Carolina (1794). Thomas Jefferson’s attempt to found a university that would not have any kind of religious affiliation, but which would foster the civic virtues appropriate, had a rather rocky beginning. Today, however, the University of Virginia stands as a distinct example of public-funded higher education that has its own strong intellectual tradition of inquiry.

Land-grant universities were made possible by the Morrill Act of 1862. In the wake of this congressional legislation, institutions as diverse as the University of Arkansas and the University of Wisconsin were founded with the intention of making it pos- sible for the citizens of their respective states to be educated. The curricula of these “land grant” institutions tended to be utilitarian. They reflected the economic needs

71 of states that were experiencing the effects of industrialization and the transformation from rural to urban social environments. Those institutions that focused on teacher education came to be known as “normal schools,” and those that offered curricula to meet the agricultural and industrial needs of rural America were called “agricultural and mechanical” colleges and universities. Research universities such as Johns Hopkins and the University of Chicago were also founded during this era, and in some notable instances, these institutions were founded with large endowments given by wealthy industrialist capitalists, who “sought to shape the character and direction of higher education in this country through their various benefactions.” 38

Indiana Central: A Curious Hybrid There is no evidence that the founders of Indiana Central ever intended to create a research university in the ways in which Johns Hopkins was intended to become, but it would also be a mistake to think that John T. Roberts and company ever felt that they had the liberty to have grand aspirations of that kind. But neither were they simply trying to create a training school for teachers and preachers. The earliest academic catalogues reveal several strands of influence, including, but not limited to, the liberal arts curriculum. Like other “denominational colleges” founded in the late nineteenth and early twentieth centuries, Indiana Central University probably can best be described as “a curious hybrid” of already existing types of educational institutions. As the historian Glenn Miller explains, these schools “were more secular than the present-day ob- server might suppose from their presidents’ rhetoric.” In fact, Russell Richey claims that there was a discernible pattern of hybrid institutions, that were certainly “under denominational governance, but clearly in communal and public interest, chartered by . . . state but eschewing religious tests. These schools opened their doors to individuals from various denominations; provided for religious and moral character formation through a regular pattern of worship; and offered a classical, liberal-arts educational diet capped by moral philosophy.” 39 As Richey goes on to explain, in Methodist institutions, religious influence “was exercised from within rather than imposed upon the institution from without. Its nature was informal—the rhythms, lifestyle and ethos given to a place by its . . . president, faculty, and board. Conferences . . . could send visiting committees to the college to observe and report on a day’s or week’s activities. Touring agents render similar reports across the conferences. Since these were the connections, the Methodist character of a school or college could be measured by nothing else.” 40 What Miller and Richey say about nineteenth century Christian liberal arts colleges also applies to the way Indiana Central College operated in the first few decades of the 20th century. From the perspective of Methodist and United Brethren church leaders, the significance of institutions such as Indiana Central was nothing less than to produce leaders for the denomination. And over its first few decades, Indiana Central College did “produce the church’s leaders.” Early graduates such as Fred Dennis ’16 would go on to serve as a bishop of the United Brethren Church, and Paul Milhouse ’32 would serve all three denominational bodies to which our University has related across the

72 more than nine decades of his life. Alumni like Robert Sachs ’46 and Wilma Harner Allen ’45 would serve as pastors of United Brethren in Christ congregations in the state of Indiana, and still others would serve the church in other capacities ranging from leading foreign missions to Sierra Leone (see page 52) to administering domestic missions like McCurdy School (see page 51) in New Mexico. In time, however, Indiana Central also became known as a college that trained dedicated teachers. In fact, the first non church-affiliated accreditation that the college earned was that of a “normal school” for its teacher education program. After World War II, preprofessional programs were created, and the University began to market itself to the emerging employment needs of the Indianapolis business community. With these changes in place, the institution that we now know as the University of Indianapolis developed its own brand over the next 50 years as “a curious hybrid.” It was a church-related comprehensive University with origins in the liberal arts tradition, with a growing set of professional schools, with an expanding set of international part- nerships, and with orientation and respect to a common commitment to service.

B. The Contemporary Landscape As one of the persons charged with responsibility to coordinate and strengthen the University’s affiliation with the United Methodist Church, Dr. Michael Cartwright is often asked to comment on the relative strength of UIndy’s relationship with the United Methodist Church as compared with other institutions. This is a question that is tricky to answer because much depends on the knowledge-base of the person asking the question. For someone with no background in the United Methodist Church (or in Christianity, for that matter), it may be difficult to distinguish between Indiana Wesleyan University and the University of Indianapolis. For someone who is unfamiliar with the history of higher education in the state of Indiana, it can be easy to confuse UIndy with I.U.P.U.I. In each case, the answer would require careful comparisons based on different criteria. Most of the time, Cartwright answers the question by call- ing attention to several institutions located within the state of Indiana that illustrate a commonly used typology. It would also be possible (allowing for important differences) to make intelligible comparisons and contrasts in the context of the broader American context over the past four centuries as well as the longer history of church-related higher education in Great Britain and other European countries. In order to discern the ways in which a given church-affiliated university fits into the landscape of higher education, it is necessary to identify the way the institution’s ethos has changed across time, even as it is necessary to register the ways educational trends and patterns of affiliation exist at a particular point in human history. To pay attention only to the present is to give too much credence to those patterns that are most evident to observers at a particular point in time, and therefore fail to see real differences. For those persons who think of Earlham, Manchester, and Goshen Col- leges as sharing a common identity as “historic peace colleges,” it sometimes comes as something of a shock to learn that these institutions are very different in ethos as well as different in patterns of church affiliation. At the same time, to focus primarily on the patterns of the past is to grant more continuity than may actually have been the case. For example, most observers identify Taylor University and DePauw University

73 as polar opposites today, but at one point in the late nineteenth century (and some would argue for at least three decades in the twentieth century), Indiana Methodists perceived Taylor and Indiana Asbury (now known as DePauw) to be “sister” institu- tions within the of American Methodism. As these examples suggest, seeking the intersection of diachronic markers and synchronic threads in offering such comparison may turn up more “ragged edges” than neat patterns, but it does provide us with the opportunity to stay grounded in space and time. From the beginning of this institution’s history, it is possible to dis- cern aspirations of excellence and expressions of earnest humility in the statements of its leaders. When President J. T. Roberts issued the first edition of the Indiana News newspaper that was distributed to United Brethren congregations and subscribers, he took great pains to assure readers that all ten members of the faculty were Christians, but he was careful to describe the student body in such a way as to acknowledge that while most students were Christian, there were some persons who did not share that affiliation or self-understanding. 41 No one could mistake the fact that at the time of its founding, Indiana Central was a United Brethren institution, but from the begin- ning, the leaders were actively trying to create space for “others” on the campus even if they were not always sure how to do so in a way that displayed hospitality. Over the past century, our University has continued to change. As we have grown and developed, the demographic profile of the faculty and staff employees of the University has become more diverse. In retrospect, we can discern different patterns of hiring that can be said to correlate with this trend. From the mid-1950s until the early 1970s, a significant percentage of the faculty of the University com- prised ordained Protestant clergy. Although always a minority of the overall group of employees, the EUB/UM clergy did occupy positions of power and influence along with several prominent UM laypersons who served in key administrative posts. This resulted from a discernible pattern of hiring that was evident during that period of the University’s history. President I. Lynd Esch made it a clear priority during his 25-year tenure to hire clergy of the Evangelical United Brethren Church to serve on the faculty of the Uni- versity (see Appendix 2 for details). 42 As a result, over the course of three decades, at least 20 ordained ministers (13 EUB/UM clergy, and 7 clergy from other Protes- tant denominations) were employed by the University in different positions, and at one point (in the late 1960s), there were 14 Protestant clergy on the faculty of the University in addition to the president. The fact that this pattern emerged as a result of a particular set of hiring practices should not surprise us because it reflected the presidential leadership that wanted the University to have a critical mass of Christian leaders who would be available to students as they struggled with matters of faith. At that point in the institution’s history, it probably would have been apt to say that it fit the description of a “critical mass” institution (see typology on page 76). Nor should we be surprised to discover the fact that as the University began to conduct national searches for faculty positions to staff new programs associated with preprofessional and graduate programs, the proportion of clergy on the faculty changed. What may surprise some readers, however, is that this change came about not because clergy leaders on the faculty were outvoted, but rather because the clergy in question

74 shared the desire to foster academic quality by lifting up disciplinary standards. In fact, some of the very faculty who had been hired under the old pattern of clergy preference (Hill, Cassel, Hansen) were the chief advocates of using national searches to hire new faculty. The University employs23 0 persons who have full-time faculty status. In the 2006–2007 academic year, three members of the faculty were ordained United Meth- odist clergy (Brownlee, Clapper, and Cartwright), and Chaplain Jennifer Horner is a member of the Order of St. Benedict. 43 In sum, the ratio of clergy to non-clergy at UIndy in the first decade of the21 st century is slightly less than two clergy for every 100 persons who are not ordained. Our student body has also changed. At one time, the majority of students would have come from United Brethren backgrounds, and almost everyone would have come from a Protestant background, even if he or she did not identify themselves as such during their student years. Today, the largest denominational representation of Christians on our campus from year to year is the Roman Catholic Church. (In this respect, the University fits into a wider set of demographic patterns.) Between eleven and fourteen percent of our student body in any given year is United Methodist, and at times, the number of international students who have been admitted has been nearly as many as the number of Indiana-born United Methodists. Because our University has changed over the past century, we need to be clear about the ways in which the University’s church affiliation functions today in relation to the way in which it functioned at earlier points in time. According to Robert Benne (see diagram on page 76), institutions of higher education can be grouped in four types. They can be distinguished from one another based on the organizing paradigms that inform their respective educational missions, the shape of their curriculum, and the sources of their institutional ethos. While such devices can be misleading if we fail to see the ways in which they describe configurations on a continuum, Benne’s typology can helpful for the purpose of clarifying the distinctive character of an institution like our University because it makes it intelligible to make comparisons and contrasts with other institutions. In fact, it is quite possible to identify differences by looking at different examples of church affiliations found in the landscape of Indiana higher education that all have their origins in the Wesleyan tradition can be located in the four types.

“Orthodox”: Taylor University “Critical Mass”: Anderson University “Intentionally Pluralist”: University of Indianapolis “Accidentally Pluralist”: DePauw University

On the one side, institutions like Taylor University, an independent evangelical Christian institution with Wesleyan roots (located in Upland, Indiana), fits fairly well in the category of “Orthodox” institutions, while in many respects, Anderson University (an institution of the Church of God, Anderson tradition) displays the characteristics of a “critical mass” institution. Both institutions continue to claim that Christianity provides the dominant paradigm for the way their institution is ordered. I might add that this does not mean that these institutions are uninterested in conversations with

75 76 other religions or that they have not been at all shaped by secular paradigms of inquiry. On the contrary, I think there is a growing sense that they do have such interests, and as they do so, they have displayed active interest in the way our University engages persons from other religious traditions. On the other side, institutions such as DePauw University seem to fit fairly well within the pattern of “accidentally pluralist,” and the University of Indianapolis can aptly be described with most of the criteria Benne lists under the heading of “intention- ally pluralist.” What these types of church-related institutions have in common—in addition to appointed chaplains—is that their curriculum and university structure is organized largely in terms of secular sources. Where they differ in significant ways is the public relevance of Christianity on campus. In the case of accidentally pluralist institutions, Christianity does not necessary have a public profile, and when it does, it can appear to be random or episodic in character. By contrast, intentionally pluralist institutions have found ways to make it clear to persons on campus as well as beyond the campus that Christianity has an “assured voice” in a multilateral conversation about mission as well as curricular and cocurricular matters. Most observers would say that the University of Indianapolis, as it is structured, fits the “intentionally pluralist” model in most respects, and does not fit the accidentally pluralist type in any respects. Even so, the way in which UIndy diverges from the model is also important to state. One of the places where our University does not conform to Benne’s description of the “intentionally pluralist” type is in the matter of ethos. The creation of the Office of Ecumenical & Interfaith Programs displays the clearly stated intention to foster the kinds of public conversations, exchanges, activities, and relationships between religious communities that that are consonant with the practice of giving and receiving hospitality. For example, in our statement of values that the Board of Trustees adopted in May 2006, we affirm that we hold the conviction or value of extending the kind of hospitality on this campus that is “informed by the United Methodist Church and enriched by other traditions, religious and secular.” 44 Members of the staff of the Office of Ecumenical & Interfaith Programs sometimes refer to our University’s church affiliation as a kind of “both/and” approach because of the ways in which we attempt to provide opportunities for enriched Christian practice at the same time that we encourage students to engage persons from other traditions in respectful and hospitable ways as part of their individual journeys of education and faith formation. In that respect, we fit within the broad tradition of the United Methodist heritage (see the introduction). The efforts of intentionally pluralist institutions to engage in this kind of con- junctive approach is attracting the interest of historians and sociologists, and in some precincts, the course that UIndy has charted is regarded as innovative. Some observers would even go so far as to treat our University as exemplary in this respect. 45 More generally, the “both/and” model represents the aspirations of virtually all the institu- tions that are part of the Lilly Fellows Program, a network of church-related colleges and universities that was first organized in1 991. To borrow the title of Robert Benne’s book, these are institutions that aspire to “academic quality with soul.” In this respect, the University of Indianapolis claim to “inspire excellence” does not have to stand in

77 contradiction to the acknowledgment that the University is informed by a Christian tradition that emphasizes character formation and embraces diversity.

UIndy: Intentionally Pluralist and Hospitably Christian While Benne’s typology should not be regarded as universally applicable, this set of heuristics does illumine those features that pertain to the institution’s efforts to maintain academic quality in relation to the sources of its respective organizational paradigm. Whatever may be the case for institutions that might be located within the other types, “intentionally pluralist” institutions such as UIndy will need to find other ways to describe what they are than simply articulating its openness to fostering a pluralist environment on campus. Such institutions also need to be able to articulate in what sense their embrace of persons from different traditions has something to do with their Christian affiliation. In our case, the committee that was given the task of putting together a strategic plan for 2006–2011 was able to achieve consensus by regarding the Christian affiliation as an ongoing tradition. The fact that we were also able to say something about the ways in which that Christian tradition is directed is an important indicator of the overall health of our church affiliation. If persons from non-Christian religious affiliations are not provided with the kind of information that enables them to intelligibly identify in what senses the hospitality being extended is Christian, then it is probably an indicator of an institution that is beginning to move in the direction of an accidentally pluralist affiliation. But that does not have to happen if the institution in question is carefully administered, provides sufficient opportunities for conversations between church and campus leaders, and takes the time to talk candidly about their shared histories and overlapping missions. At the same time, if faculty and staff from United Methodist backgrounds fail to recognize the ways in which they are presuming too much about the relationship between the University’s Christian affiliation and contemporary mission articulation, then they are likely to alienate those colleagues. For that reason, we need to learn to identify the different patterns of participation, the variety of “United Methodist con- nections—‘then and now’”—that have sustained the church affiliation through times of struggle as well as times of relative prosperity. This booklet is intended to suggest some of the ways in which this has happened across time, but it is certainly not an exhaustive survey. The real demonstration of its effectiveness will be to see if it evokes the kinds of conversations that uncover other kinds of contributions that have been made on this campus by persons—from various backgrounds—to the programs and activities that pertain to the University’s church affiliation.

78 V. T i me l i n e s o f U n i t e d M e t h o d i s t H istory and U I ndy history

A. Ecclesiastical Backgrounds Chart: Methodism in America

79 B. Historic Events

1703: John Wesley is born in England; he would subsequently come to be regarded as the founder of the Methodist movement.

1726: Philip William Otterbein is born in Germany; he would subsequently come to be regarded as the founder of the United Brethen in Christ movement.

1738: On May 24, John Wesley attends a meeting on Aldersgate Street in London where he had an experience that he would later describe as his heart having been “strangely warmed.”

1767: Philip William Otterbein and Martin Boehm meet at a revival held in Isaac Long’s Barn near Lancaster, Penn. This event is regarded as the beginning of the movement that would result in the formation of the United Brethren in Christ.

1784: December 24, the date of the , the occasion when the Methodist Episcopal Church in America was formed by a group of preachers that had been sent by John Wesley to be superintended by Francis Asbury and . This event took place in Baltimore, Maryland.

1787: Kingswood School is founded in Bristol, England. This is the first Methodist educational institution.

1791: John Wesley dies.

1800: Organization of the United Brethren in Christ as a denomination.

1813: Philip William Otterbein dies.

1845: United Brethren Church makes its first pronouncement on the importance of founding church-related colleges to provide opportunities for education of UB church leaders.

1847: Founding of Otterbein College, in Westerville, Ohio. Otterbein the first college to be founded by United Brethren denomination.

1865: Founding of Westfield College, Westfield, Illinois.

1897: Board of Education first formed by the General Conference of the United Brethren Church.

80 1902: Agreement is reached with William Elder, a real estate developer, for the financial arrangements that will lead to erection of a “college building” for the United Brethren Church in Indiana. Founding of Indiana Central University with the formation of a Board of Trustees.

1903: Because of financial struggles, the UB’s Westfield College in Illinois closes. This results in additional conference support for Indiana Central University by United Brethren leaders in the state of Indiana. John T. Roberts is appointed to head the search committee to find a leader for the college.

1904: The Administration Building of the future Indiana Central University is completed

1905: Classes first offered at Indiana Central University; President J. T. Roberts and family move into the Administration Building along with most of the 74 students and some members of the faculty. Later Roberts recalled this time as analogous to the kind of community experienced by the early Church as recounted in the Acts of the Apostles.

1908: First Commencement held. The “academy” at Indiana Central College is granted accreditation by the state of Indiana and therefore to be officially regarding as the equal to a commissioned high school.

1909: Lewis Bonebrake assumes the role of president of Indiana Central University and embarks on an ambitious effort to raise money from the United Brethren con- stituency.

1913: Indiana Central is accredited by the United Brethren in Christ Church, which is the first form of academic accreditation achieved by the college.

1915: Indiana Central alumnus and faculty member Irby J. Good ’09 assumes the role of president of the college.

1916: Rev. Charles and Bertha Leader, both graduates of ICC, class of ’15 are sent to Sierra Leone as missionaries of the United Brethren Church.

1919: David Manly, one of the first international students to study at Indiana Central, enrolls after being sent by a pair of United Brethren missionary alumni to study at their alma mater.

1921: Indiana Central is accredited as a normal college by the State of Indiana. At this point, the name of the institution is also changed to Indiana Central College to conform to the Indiana state standards for institutions functioning as “normal” col- leges for teacher education.

81 1925–1929: “Forword Movement” is launched by the United Brethren Church. This is an effort to raise $500,000 for endowment for the six church-related colleges. This effort ultimately did not result in much funding due in part to the onset of the Great Depression.

1931: The congregation of University Heights United Brethren Church dedicates their first building located across the street from the Academic Building [Good Hall] at 4002 Otterbein Street.

1945: Rev. I. Lynd Esch assumes the presidency of Indiana Central College, taking on the task of redirecting the institution’s mission to include a focus on the needs of the Indianapolis business community. Esch and others set about the task of restructuring the academic program of the college in order to meet the standards for academic accreditation through North Central Association.

1946: Date of the merger of the Evangelical Church and the United Brethren in Christ Church to form the Evangelical United Brethren Church.

1947: The Brook Conference is held, an event at which United Brethren church lead- ers from several states in the Midwest agreed to work together to liquidate the debts of Indiana Central College so that the college would be able to move forward under the leadership of I. Lynd Esch. Because church leaders helped provide documentation to establish financial stability of the institution, President Esch was able to persuade the North Central Association to grant accreditation to Indiana Central College for the first time.

1948: The motto “Education for Service” is introduced as an effort to market the college to a wider constituency as well as a way of interpreting the University to its church constituency. In the context of this orientation, the University initiates several professional training programs that would subsequently grow into professional schools. Nursing was the first of these programs to be created.

1954: The congregation of University Heights completed a new building that provided 17,000 square feet of space for its ministries with children, youth, and adults. In the following years on many occasions, choral concerts and other University events were held in the sanctuary of University Heights church.

1957: The new Academic Building (now known as Esch Hall) at Indiana Central Col- lege is completed, providing the church-related college with the kind of space to enable it to create new academic programs that would fuel future growth in enrollment. In subsequent years, Ransburg Auditorium would be the site of meetings of the South Indiana Conference of the Evangelical United Brethren Church.

82 1960: Indiana Central College hosts a national convention for youth in the Evangelical United Brethren Church.

1968: (April 23) Date of the merger of the Evangelical United Brethren Church and the Methodist Church to form the United Methodist Church. The merger of the denomination also brought about the merger of various annual conferences that resulted in the creation of the North Indiana Conference UMC and the South Indiana Conference UMC (Nov. 1968) and a new pattern of representation on the board of Trustees of Indiana Central.

1969: Rev. Dr. Gene Sease is named president-elect of Indiana Central after having served as special assistant to President I. Lynd Esch for one year. The following year, Sease takes over as president.

1973: First Chaplain is hired as “counseling minister” to University students.

1974: School of Christian Mission—sponsored by the United Methodist Women of the South Indiana Conference—meets on campus for the first time.

1975: Name of the University changed back to Indiana Central University and the address was changed to 1400 East Hanna Avenue from 4001 Otterbein Avenue.

1986: The name of Indiana Central University was changed to the University of Indianapolis. This change signaled that the University was seeking more collaboration with the city of Indianapolis and its business community.

1988: Rev. Dr. G. Benjamin Lantz is named president of University of Indianapolis.

1993: Last year that the “School of the Prophets”—a continuing education event for United Methodist clergy in the state of Indiana —met on the campus of the University of Indianapolis.

1998: Jerry Israel is named president of the University. Creation and dedication of the Lantz Center for Christian Vocations; Extension Course of Study School begins meeting on weekends (fall and spring).

2000: United Methodists “IN-Conversation at UIndy” group founded during the presidency of Jerry Israel.

2002, fall: Centennial of the founding of the University; reaffirmation of the United Methodist Affiliation; The Crossings Project was launched, and the Office of Ecumenical & Interfaith Programs was created as a way of reorganizing campus ministry in the context of an ecumenical campus ministry team.

83 2003, September: Youth Ministry Training Program begins in collaboration with Christian Theological Seminary in response to a request from Indiana area United Methodist leaders who saw the need for such a program.

2005: Beverley Pitts is named president of the University; McCleary Chapel is named for Mr. Orvall McCleary, an Indiana native and businessman who was raised in the United Brethren Church and was a member of the ICU class of 1949. Fall: Second cycle of United Methodists “IN-Conversation at UIndy” begins.

2006, June: The North Indiana Conference UMC and the South Indiana Conference UMC agree to spend the next year planning for a new annual conference structure for the Indiana area UMC. A steering committee is appointed to plan the Wesleyan Connexion Project, a clergy training program operated by the South Indiana Confer- ence that will meet on the campus of the University of Indianapolis.

2007, June 17–21: Wesleyan Connexion Project set to begin.

84 Appendix 1: Glossary of Evangelical United Brethren & United Methodist Terminology

Annual Conference: Both the geographic region (often determined in relation to state boundaries, but in some instances a portion of a state, such as the South Indiana Conference, or encompass more than one state such as the Dakotas Conference which includes North and South Dakota) and the annual meeting (Annual Conference Ses- sion) of the clergy and laity representatives for all of the United Methodist Churches of that geographic region, often referred to as “the Conference.” As of 2006, the Indiana Area of the United Methodist Church is organized into two annual conferences (North and South), but plans are being made to create a new annual conference (to go into effect 2009–2012) that will likely encompass the entire state of Indiana.

Administrative Board or Council: The governing committee for the local United Methodist church for normal meetings during the year, presided over by an elected lay chairperson, this group is amenable to the annual Charge Conference or Church Conference, which is the annual meeting presided over by the District Superintendent. The congregation of University Heights United Methodist Church has an Administra- tive Council.

Appointments: The system by which pastors are placed into churches for service, “fixed” annually by the Bishop at Annual Conference time, based on recommendations from the pastors and from the Pastor-Parish Relations Committee of the local church. Those ordained clergy who serve in special appointments, such as a professor at a UM church-related college, are described as “extension” appointments.

Apportionments: The system by which United Methodists raise funds for operating the Annual Conference and the broader denomination. Apportionments pay medical insurance, pensions, and moving expenses for pastors. In the past, this form of rev- enue sharing was based on a formula that includes church membership and financial strength, but in recent years, the annual conferences of the Indiana area have chosen to employ a “tithe” system, i.e. approximately 10% of the offerings and revenue of a particular congregation is given to the annual conference.

Board of Christian Education: The name of the administrative body that was charged with responsibility for overseeing the colleges of the former Evangelical United Breth- ren Church.

Board of Higher Education and Campus Ministry: The name of the administrative body in the United Methodist Church that coordinates relationships with church- related colleges, universities, seminaries and other educational ventures. Although this language is still used in the South Indiana Conference of the United Methodist Church, the North Indiana Conference has created a different structure that gives this responsibility to a “team” of people who work together on leadership development and ministerial recruitment.

85 Book of Discipline: The book of faith, foundation documents, rules, and policies that governs the United Methodist Church, it can only be revised by the General Confer- ence. In addition to the “Articles of Religion” (based on the doctrines of the Church of England), the church’s “social principles” and “general rules” are listed along with other authorized teachings.

Book of Worship: A book of liturgy containing the approved liturgy, prayers, ritu- als, Christian seasons, lectionary of Sunday scripture readings, etc., which has been adopted by the General Conference for all United Methodist Churches. While pastors are somewhat free to “adapt” from these rituals, a pastor is not free to violate these basic worship services.

Bishops: Elders (ordained clergy who are Full Members) who are elected for life to this office of supervision and oversight, assigned to terms of four years (up to 2 or 3 terms in one location).

Central Conference: An Annual Conference outside of the United States which is still related to the United Methodist Church (many Central Conferences have become “autonomous” Methodist Churches, such as in Brazil where there are now 8 Annual Conferences and where they have their own General Conference).

Charge: The name given to the church or churches to which a pastor is appointed to serve as the “pastor in charge” of a group of laity.

Church Conference: The annual meeting of the membership of a local church with the District Superintendent (or an assigned Elder) presiding.

Charge Conference: The annual meeting of the local church officers of a pastoral charge of one or more churches with the District Superintendent (or an assigned Elder) presiding. Ordained ministers are assigned to a particular charge conference. For example, Michael Cartwright reports on his ministry with the Office of Ecumeni- cal & Interfaith Programs to the Greenwood United Methodist Church at its charge conference each fall.

Circuit: When a pastor is appointed to serve multiple congregations to which he or she must travel from week to week, that arrangement is known as a circuit. The earliest Methodist clergy were known as “circuit riders” because they made their way from “point” to “point” on the circuit by horseback. Circuit Rider is the name of a magazine for UM Clergy that is sent free from Cokesbury to all clergy.

Clergy: Those persons who have been approved by the Board of Ordained Ministry and licensed for service under the supervision of a district superintendent or who have been ordained for ministry as deacons or elders.

86 Clergy Session: The annual meeting of all of the clergy of an Annual Conference, usually held during the Annual Conference Session, including all Elders, Deacons, and Licensed Local Pastors, to approve persons for ministry and for Full Membership within the Annual Conference, presided over by the bishop. We grant voting rights to clergy from other denominations serving UM churches, except for constitutional amendments and decisions about persons to be ordained.

Cokesbury: The name of the United Methodist stores for books and church supplies (combination of the names of Coke and Asbury). This venture was given its name in recognition of the lives and service of Thomas Coke, an Anglican priest and Francis Asbury, a Methodist preacher, who were sent to America by Wesley to ordain pastors.

Conference Board of Ordained Ministry: The group of clergy and laity within the Annual Conference who are nominated by the Bishop and elected by the Annual Conference to credential persons for ministry (including issues of candidacy, ordina- tion, retirement, and good standing)

Conference Superintendent: In the EUB Church, this was an elected office. With the merger to form the United Methodist Church, this role was eliminated in favor of the District Superintendent, which is an appointed role determined by the Resident Bishop.

Connectionalism: The distinctive way that the mission of the United Methodist Church is carried out by maintaining linkages between all levels of the church: global, regional, and local. For example, church-related colleges and universities “connect” with congregations, pastors, boards, and agencies in a variety of ways.

Deacons: The UMC currently has two orders of Deacon: the “old” order of Deacon was a “transitional” status for those preparing to be ordained Elders, and the “new” order of Deacon is an ordination for those who wish to serve in diaconal ministry other than pastoral ministry.

District: A geographic region within an Annual Conference of the UMC, typically consisting of 50–75 churches and presided over by a District Superintendent.

District Committee on Ordained Ministry: The group of clergy and laity in the District who do the initial work with candidates for ministry before referring these persons on to the Conference Board of Ordained Ministry

District Superintendent: A clergy person appointed by the Bishop to give oversight to a District of the United Methodist Church.

Ecumenism: (from the Greek word for “household”), the UMC has a strong commit- ment to the “unity” of the church, including exploring relationships with Christians beyond its own denominational relations. Although expressed in different ways by the

87 EC, EUB, and UMC denominations, the emphasis on Christian unity is a common feature of all three streams of Christian tradition. John Wesley used the term “catholic spirit,” Otterbein and Boehm are remembered for their clasped hands and words of recognition, “Wir sind brueder.” (We are brothers). The Methodist-Benedictine Con- sultation (2002–2004) that was sponsored by The Crossings Project is one example of a contemporary conversation that is prompted by the ecumenical aspirations of United Methodism, but so is the Gathering of African-American Sages that began on this campus in 2004.

Elders: Persons who have been approved for ordination by the Board of Ordained Ministry, ordained by the Bishop (with the assistance of other Elders), and voted into Full Membership by the Clergy Members of the Annual Conference. This (presbyteral) ordination is comparable to ordination of pastors in Episcopal, Presbyterian, and other Christian denominations.

Episcopacy: The office of the bishop in the United Methodist Church. Bishops appoint elders and deacons to serve in particular congregations of a conference as well as in ministries beyond the local church such as church-related colleges and universities.

Evangelical Church: The name of the group founded by Jacob Albright and others in the early part of the 19th century that ultimately merged with the United Brethren in Christ Church in 1946 to form the Evangelical United Brethren Church.

E. U. B.: The abbreviation of the Evangelical United Brethren Church, the denomina- tion that merged with the Methodist Church in 1968 to form the United Methodist Church.

Extension Ministry: Sites approved for ministry other than local churches, such as chaplaincy, counseling centers, and professors teaching theology at a UM-related university.

Full Member: A person who has been approved by the other members “in full con- nection” of the clergy of the Annual Conference for ordination and membership.

General Boards and Agencies: The committees of the United Methodist denomina- tion which serve the “general church” needs around the world. These include: General Board of Global Ministries (GBGM), General Board of Discipleship (GBD), General Board of Publications (GBPub), General Council on Finance and Administration (GCFA), General Board of Pensions and Benefits (GBP), General Committee on United Methodist Men, General Commission on Religion and Race, General Com- mission on the Status and Role of Women, etc.

General Board of Higher Education & Ministry (GBHEM): The administrative body of the UMC that is charged with overseeing the relationship to institutions of higher education as well as the board to which institutions relate in the context of

88 maintaining standards for certification of youth ministers, clergy education, etc. For a specific statement of the set of criteria used by the University Senate for evaluat- ing UM- related universities and a current statement of the covenant that defines the relationship with the church, see official documents on the GBHEM Web site. http://www.gbhem.org/gbhem/covenant.html

General Conference (GC): The governing body of the worldwide United Methodist Church, consisting of 1,000 clergy and laity delegates elected by their Annual Confer- ences, meets every four years, is the only body which can speak for the UMC, and has the final authority over revisions to theBook of Discipline.

General Rules of the United Societies: The original version of this document origi- nated in the Methodist Society in Bristol England in the early 1740s. During John Wesley’s lifetime it was amended in several ways, but the document’s content has not changed since 1808 when a Restrictive Rule went into effect by action of the General Conference of the Methodist Episcopal Church. By constitution of the church, this document cannot be altered. For a recent statement of ethical guidelines, see “Social Principles,” a document that is updated every quadrennium.

Hymnal: The United Methodist Hymnal (latest edition is 2004 the official book of hymnody for the UM denomination, and it also includes rituals of worship and other aids to worship (along the companion Book of Worship). Every United Methodist local church is expected to use the United Methodist Hymnal (although some do not).

Journal: The book which records the proceedings of the Annual Conference, along with a listing of all churches, clergy, pastoral salaries, policies, conference budget, etc. Every pastor and every lay member to Annual Conference receives at least one copy of the Journal each year. Copies of this resource can be borrowed from the Office of Ecumenical & Interfaith Programs at UIndy.

Judicial Council: The “Supreme Court” of the United Methodist Church, these nine persons are elected by the General Conference and they are the final appeal for disputes among United Methodists about issues of law, doctrine, or rules.

Jurisdictional Conference: The name for the 5 regional conferences in the United States where representatives from the Annual Conference meet every four years to elect and assign new bishops. The conferences of the Indiana area are part of the North Central Jurisdiction.

Licensed Local Pastor: A layperson who has been approved by the Board of Ordained Ministry, has completed the Local Pastors License School, who has received a license to perform ministry, and is under appointment by the bishop to serve a pastoral charge. This person is regarded as “clergy” while serving under appointment.

89 Mission, of the UMC: Historically, the mission of early Methodism was said to be “to spread Scriptural holiness across the land and to reform the continent beginning with the Church.” Since 1996, the stated mission of the UMC has been to “make disciples of Jesus Christ.”

Missionary: A lay or clergy person who has been approved by the General Board of Global Ministries and commissioned as a missionary for service. Although other persons may use the name “missionary” and receive support from various local churches, only persons who have been commissioned as missionaries by our General Board of Global Ministries receive their full salary support from our denomination.

Pastor-Parish Relations Committee: The elected committee in a local church whose job it is to work with the pastor and the congregation to promote effective ministry. The PPRC also recommends the pastor’s annual salary and makes an annual recommenda- tion to the District Superintendent about whether the pastor should be reappointed to that church. The PPRC also has the job of interpreting and defending the pastor’s ministry to those members of the congregation who do not appreciate or understand the pastor’s work. Where a congregation is served by more than one pastor or multiple staff persons, this committee is referred to as the Staff-Parish Relations Committee.

Presiding Elder: The term that used to be used for the persons who assisted the bishop in the former Methodist Church in superintending the congregations of a district or conference in a particular region. Originally, the term presiding elders was derived from the practice of having an ordained person present for the consecration of the bread and wine (or grape juice) at congregations who did not have ordained pastors but were served by lay pastors.

Probationary Membership: The status of clergy-in-training who have completed semi- nary but have not yet been ordained for service as deacons or elders in the UMC.

Sacraments: Sacraments in the United Methodist Church are Baptism and Holy Communion. Only a licensed or ordained clergy may administer these sacraments, except for very unusual cases. We accept the baptism of other denominations (we do not “rebaptize” anyone), and we practice “open communion” (no membership required).

Social Principles of the UMC: The official set of moral and ethical statements of the United Methodist Church as set by the General Conference. For example, the Social Principles has a remarkable statement about why it is that “Gambling is a menace to society” and one can also find statements about the use and abuse of alcohol as well as the church’s official stands for the civil rights of gay and lesbians and an explanation for why the UMC does not ordain “self-avowed and practicing” homosexuals and does not permit clergy to perform “holy union” ceremonies for homosexual couples. This document is revised each quadrennium. Petitions are submitted by members of the denomination and proposed changes are reviewed by the General Conference.

90 Social Creed, Our: This document originated in1 908 and was subsequently adopted by the United Brethren Church and the Methodist Church well before these denomi- nations merged to form the UMC. An expression of the “Social Gospel” movement of the late 19th century, this document articulated moral stands for equal rights, civil rights, and advocated changes in the rules governing the workplace as well as addressed other moral abuses and practices.

Tithe: Based on the biblical model of returning to God one-tenth of one’s earnings, this system of financial support has been implemented in the Indiana area of the United Methodist Church since 2006 in the two annual conferences. It has replaced the major- ity of funding structures formerly associated with the “apportionment system.”

UB: The commonly used abbreviation for the United Brethren in Christ Church as a denomination.

UMC: The commonly abbreviation of the United Methodist Church, the official name of the denomination to which the University of Indianapolis is related.

University Senate: The body of appointed representatives of church-related colleges, universities, and seminaries affiliated with the United Methodist Church that deter- mines criteria by which these institutions are accredited by the church.

Word, Sacrament, and Order: The functions assigned to an ordained Elder in the UMC.

Word, Liturgy, and Service: The functions assigned to an ordained Deacon in the UMC

91 Appendix 2: “. . . No Chaplain On Campus. . .” by Frederick D. Hill

“There will be no chaplain on campus as long as I am president,” said Dr. I. Lynd Esch of the University of Indianapolis. His rationale? He believed that students had neither respect for nor understanding of either counseling credentials or clerical ordination. Therefore, he reasoned, they would seek guidance or advice from whomever on the faculty seemed most friendly to them without regard to qualifications or lack thereof. Therefore, no chaplain was needed. Undoubtedly such reasoning contributed to the appointment of a surprising number of ordained administrators and teaching faculty in fields other than religion during President Esch’s tenure and beyond. From President I. J. Good’s later years through Presidents Esch and Gene Sease to the beginning of President G. Benjamin Lantz’s tenure, twenty-two ordained ministers served as administrators and professors of the University of Indianapolis. During my thirty years (1958–1988) of service as a member of the teaching faculty, it was my privilege to know all and to work with most of those who also were ordained ministers. All twenty-two * of us are listed on the next page with years of service, denominational affiliation, and teaching fields or administrative positions.

Twenty-two ordained Administrators and Teaching Faculty* from President Good’s later years through Presidents Esch and Sease to President Lantz

Name Years religious Affiliation area

Roy Davis 936-1960 United Brethren Education

James Weber 939-1970 United Brethren, EUB Religion UM later

I. Lynd Esch 945-1970 United Brethren, EUB President UM later

Robert Cramer 947-1954, Evangelical United Brethren Dean, Philosophy, 1 955-1980 Religion

Robert McBride 954-1966 Evangelical United Brethren Philosophy, Religion

Frederick D. Hill 958-1988 Evangelical United Brethren History, Political Science, Religion

Roland Nelson 959-1981 Baptist History, Political Science

Wilmert Wolf 939-1947, Evangelical United Brethren, History, 1 963-1972 UM later Political Science 92 Name Years religious Affiliation area

John Swank 964-1981 Evangelical United Brethren, Speech, Religion UM later

Leonard Grant 965-1976 Presbyterian History, Political Science, Dean

Herbert Cassel 966-1996 Evangelical Congregational Philosophy, Religion

Marvin Baker 962-1967 Wesleyan Methodist Education

Richard Williams 967-1994 Disciples of Christ Speech, Theatre

Marshall Chambers 1967-1981 Evangelical United Brethren Director of Church Relations

Gene Sease 968-1988 Evangelical United Brethren President

Ronald Tonks 967-1972 Southern Baptist History, Political Science

James Jones 969-1990 Pentecostal Education

Erling Peterson 970-1986 English

Adolf Hansen 971-1982 United Methodist English, Religion

Max Case 981-1987 United Methodist Director of Church Relations

Carl Stockton 982-1997 Episcopalian, Dean former Methodist*

Benjamin Lantz 988-1998 United Methodist President

* Supplemental Explanations: This list above does not include persons who were designated as chaplains or persons who subsequently became ministers following Hill’s retirement. Dr. Ione Boodt, associate professor of Mathematics—another of Fred Hill’s colleagues during this period —would later take a leave of absence from the University and go to seminary following which she would be ordained as an Episcopal priest. Also, Dr. Carl Stockton was ordained as a Methodist minister, but he gave up his credentials when he became a member of the Episcopal Church.

93 A c k n o w l e d g eme n t s

As far as I know, no one at this University has attempted to put this kind of resource together before now. I hasten to add, however, that does not mean that much of this information has been unknown to previous generations of faculty, staff, students, and alumni of this institution. Rather, it simply means that I have determined that such a resource needs to be created for this generation of University employees at this particular moment in our institutional history. Nor should it be taken to mean that I have somehow invented the notion of such a booklet. In fact, I am happy to acknowledge that the initial inspiration for this resource is Table Talk (2002), a publication of the Vocations Project at St. John’s University that provides definitions of Benedictine terminology associated with the Christian church affiliation of St. John’s University, Collegeville, Minn. I gratefully acknowledge my indebtedness to Dr. Regina Wolfe and her staff for providing such a suggestive model for me to use in creating a resource that is appropriate for my own University. Wolfe no longer directs St. John’s theological exploration of vocations initiative since she has taken a position at Dominican University in Chicago, Ill. She remains one of the most imaginative administrators that I have ever met, however, and I am pleased to acknowledge her example and assistance at the head of this list of persons to whom I am grateful. The gestation period for this resource has been longer than I had imagined it would be. As I recall, I first proposed putting together such a resource in the fall of 2002. During the first year of The Crossings Project, I convened a small group of per- sons who were familiar with the institutional memory of the University. Subsequently, I began asking different groups of faculty and staff what kinds of information they would find helpful. After surveying several different groups over the next three years, I finally determined the format that I believed would serve the needs of most University employees. In the fall of 2006, I distributed a draft to seven persons on campus who were well-positioned to give me feedback prior to a final round of revisions. Many people have contributed to the development of this resource. In the fall of 2002, I met with Dr. Lynn Youngblood and Dr. Frederick D. Hill to discuss the prospect of creating this kind of resource. I met with Fred Hill again in September 2006 to review my work in progress, and once again, Dr. Hill provided helpful sugges- tions. At various times along the way, I have obtained information from Ms. Christine Guyonneau, the University Archivist. All three of these persons offered numerous helpful suggestions, particularly regarding the list of names of historical personages associated with the church affiliation. In addition, a larger company of people provided assistance as I attempted to clarify and/or verify information that I have pulled together from various sources. This list includes Rev. Max Case, Gloria Eichenberg, Clyde Fields ’60, Nancy Finch, Sylvia Henricks, Vera Hopkins ’49, Martha Morris ’56, Kendall Hottell ’60, and Keith Van Deman ’74. Once again, I want to thank Jeannine Allen and Jen Huber and the staff of the Publications Office for their work in designing the cover and laying out the text of this booklet. These colleagues always make my work look better than it deserves. No doubt, I have forgotten someone but I am very much aware of the fact

94 that without the cooperation of various alumni, faculty and staff of this University, I would not have been able to complete this resource. Readers should know that I also have benefited from resources already available from the Indiana Area United Methodist Church in Indiana. After attending an event in July 2005 at which Bishop Michael Coyner distributed the diagram of the threefold structure of the United Methodist Church and a glossary of United Methodist termi- nology, I realized that this material could be adapted for this publication. Thereafter I obtained permission from the Bishop’s executive assistant Ed Metzler to use this material, which I have adapted and augmented. At two other points in this booklet, I have drawn upon conceptual schema. In the introduction, I used the framework of Paul Chilcote’s book Recapturing the Wesleys’ Vision (InterVarsity Press 2004). I acknowledge the generosity of InterVarsity Press for granting permission to use this material for nonprofit purposes. Similarly, Eerdmans Publishing Company granted permission to use the typology of church-college relation- ships which Robert Benne developed in his book Quality With Soul, How Six Premier Universities Kept Faith with Their Religious Traditions (2001). In addition, Abingdon Press has given permission to use of the “U.S. Family Tree” 46 on page 79. I am also pleased to acknowledge the use of photographic images used in this resource. Unless otherwise noted, all photographs used in this booklet are used courtesy of the Frederick D. Hill Archives at the University of Indianapolis. The emblems of the EUB Church and UMC, the photograph of Bishops Mueller and Wicke from the 1968 Uniting Conference, and the photographs of the five historical personages (pp. 67–69) are used with permission granted by the General Commission on Archives and History of the United Methodist Church. At the point at which I had produced a draft to send out for feedback, I also received significant cooperation from several sets of people on this campus. In par- ticular, I am grateful to Dan Briere, Rebecca Cartledge ’03, Herbert Cassel, Christine Guyonneau, Fred May, Sandy Osborne ’87, and Mitch Shapiro for taking the time from their busy schedules to read and respond to an early draft of this material. I am especially grateful for the careful attention that Joey Beutel ’07 paid to this material at the first draft stage before I began soliciting feedback from a wider circle of readers. After I did my best to respond to the feedback of these persons, I submitted a revised draft for the review of Scott Hall, Peter Noot ’77 ’84, and Mark Weigand ’78 ’84, before submitting it for final review by the president and provost. Provost Deborah Balogh has also encouraged me in developing this project and provided useful sug- gestions about the process I have used in gathering feedback. Finally, I want to express my gratitude to Cindy Tyree ’77 ’02. Cindy took on the chore of serving as the office manager for the Ecumenical & Interfaith Programs Office in the summer of 2006. Thanks to her organizational efficiency and word-processing skills, I have been able to take time to finish this long-deferred project. Thanks to her ability to find fluid ways to accomplish gnarly tasks, I have been able to incorporate images that otherwise I would not have been able to use.

—Michael G. Cartwright Advent 2006

95 N o t e s

1 Paul W. Milhouse, Theological and Historical Roots of United Methodists (privately published, ca. 1976), 111. Milhouse ’32 was born into a family that was United Brethren, and would serve as a United Brethren pastor before being ordained as a bishop in the Evangelical United Brethren Church (1960) and later served as a member of the Council of Bishops of the United Methodist Church from 1968 until his retirement in 1980. 2 Jerry Israel was fond of telling this story when he spoke to United Methodist congregations about the university’s church affiliation. 3 Chilcote, Recapturing the Wesleys’ Vision: An Introduction to the Faith of John and Charles Wesley (Nashville, TN: Abingdon Press, 2004). 4 Charles Wesley, “Love Divine, All Love’s Excelling,” in The United Methodist Hymnal (Nashville, TN: The United Methodist Publishing House, 1989), 384. 5 Chilcote, 119. 6 Charles Wesley, “Come Father, Son, and Holy Ghost” in The Methodist Hymnal (Nashville, TN: Methodist Publishing House, 1964), 344. 7 See for example Riley Case’s book Evangelical and Methodist: A Populist History (Nashville, TN: Abingdon Press, 2003). 8 For a representative statement of this side of the debate, see for example the “wake up call” articulated by Leon Howell in United Methodism @ Risk (Kingston, NY: Information Project for United Methodists, 2003). 9 As stated in paragraph 104, p. 84 in 2004 Book of Discipline of the United Meth- odist Church. 10 The phrase “ecumenical vocation” is used by Geoffrey Wainwright in several articles where he explains the ways in which the commitment to seek the unity of the church is integral to John Wesley’s understanding of Methodism. See Geoffrey Wainwright, Methodists in Dialog (Nashville, TN: Kingswood Books, an imprint of Abingdon Press, 1995). 11 As stated in paragraph 104, pp. 84-85 in 2004 Book of Discipline of the United Methodist Church. 12 In President Jerry Israel’s Sept. 2002 convocation address, “Above All and Through All,” he cited the United Methodist Book of Discipline’s support for upholding Christian unity and embracing the challenges of interfaith engagements. 13 Dorothy Soelle, Against the Wind as quoted in Beverley Pitts “Imagining Peace: With Mutual Respect and Shared Hunger”— a resource of the Office of Ecumeni- cal & Interfaith Programs. 14 Russell Richey, “Introduction” to Connectionalism: Ecclesiology, Mission and Identity, Vol. I in the United Methodism and American Culture series edited by Russell Richey, Dennis M. Campbell, and William B. Lawrence (Nashville, TN: Abingdon, 1997), 3. 15 In his research about connectionalism in UM higher education, Russell Richey has identified “four clear stages: the Episcopal or personal; the conference, col- legiate or regional; the national, agency or bureaucratic; and the professional, or

96 segmented.” See Richey’s article “Connectionalism and College” in Methodism and Education: From Roots to Fulfillment edited by Sharon J. Hels (Nashville, TN: General Board of Higher Education and Ministry, 2000), 58. Richey also suggested that we might be in the midst of an emerging new (fifth) stage that is characterized by new experiments in “connectionalism” that go beyond the four established patterns that have defined the history of United Methodist higher education. 16 Ibid., 59. As Russell Richey observes, “both by his personal actions and orga- nizational initiatives,” John Wesley “made Methodism into a classroom. Those very activities and structures connected Methodists to Wesley and to one another. Therefore, education in Methodism was connectional, and the connection was educational—and at the heart of both was Mr. Wesley.” 17 I have taken this quotation from Marvin Henricks, From Parochialism to Commu- nity: A Socio-historical Interpretation of Indiana Central University—1902–1975, page 74. Henricks used this quote to epitomize the presidency of John Roberts. 18 I have taken this quotation from Marvin Henricks, From Parochialism to Com- munity, 74. Henricks used this quote to epitomize Bonebrake’s presidency. 19 Frederick D. Hill, ‘Downright Devotion to the Cause’: A History of the University of Indianapolis and its Legacy of Service, (University of Indianapolis Press, 2002), p. 60. 20 I have taken this quotation from Marvin Henricks, From Parochialism to Com- munity, 75. Henricks used this quote to epitomize Good’s presidency. 21 I have taken this quotation from Marvin Henricks, From Parochialism to Com- munity, 76. Henricks used this quote to epitomize Esch’s presidency. 22 I have taken this quotation from Marvin Henricks, From Parochialism to Com- munity, 77. Henricks used this quote to epitomize Sease’s presidency. 23 For the full text of President Pitts’ remarks, see the booklet “Imagining Peace— With Mutual Respect and Shared Hunger” available from the Office of Ecumeni- cal & Interfaith Programs at the University of Indianapolis. This resource is also available online at http: www.eip.uindy.edu/crossings. 24 Hill, Downright Devotion to the Cause, 152. 25 The course of study schools are governed by the Division of Ordained Ministry through the section on Elders and Local Pastors under the authority of the Gen- eral Board of Higher Education of the United Methodist Church. Local pastors, who are not ordained and are not full members of the annual conference, attend a course of study school which provides a briefer theological education than a seminary but has a similar curriculum. 26 The list of preceding names is not intended to exhaust all the connections that exist in the faculty of this University. There are many other informal ties that exist. For example, several members of the faculty and staff of the university are children or spouses of United Methodist clergy. Ann Styron (SON) is married to the Rev. Al Styron of the South Indiana Conference and Michael Cartwright (EIP) is married to the Rev. Mary Wilder Cartwright of the South Indiana Con- ference. Brian Vermillion is the grandson of the late Paul Milhouse, who served as a UM bishop.

97 27 Hill, 332. 28 For more information about the Evangelical United Brethren Church and its mis- sion to Sierra Leone, see the book by J. Stephen O’Malley ’64, “On the Journey Home”: The History of Mission of the Evangelical United Brethren Church, (New York: General Board of Global Ministries Books, 2003), see especially chapter dealing with the West Africa Conference, 60-78. 29 Here as elsewhere in this booklet, I am indebted to Fred Hill’s history of Indiana Central College and the University of Indianapolis for information about the University’s relationship with the congregation of University Heights UMC. The listing of pastors, however, has been taken from the church’s own records. 30 Information used in the preparation of this summary of patterns of representation in the Board of Trustees has been taken from Frederick Hill, ‘Downright Devotion to the Cause’: A History of the University of Indianapolis and its Legacy of Service. (University of Indianapolis Press, 2002). The construal of the information into these four patterns, however, is my own attempt to articulate the most prominent sets of trustee representation. This does not mean that these patterns were always operative either in the actual attendance of trustees at any given meeting, or that annual conferences always followed through in appointing trustees to represent their interests. 31 Hill, 14. 32 Ibid., 320. 33 Ibid., 321. 34 For more information about Bishop Dennis, including a paper by Donald Carmony ’29 when he was a student, see the Archives of the University of Indianapolis. 35 See Marvin Henricks explanation in his book From Parochialism to Community, 121. 36 See ’s essay “Do Methodists Have a Doctrine of the Church” in The Doctrine of the Church, ed. Dow Kirkpatrick (Nashville, TN: Abingdon, 1964), pp. 11-28 37 Several years ago I had the privilege of participating in a conference of Jewish, Muslim and Christian theologians and scholars held at Cambridge University in England. While there, I enjoyed the hospitality of Peterhouse, the first of the residential colleges to be founded at Cambridge. Peterhouse was founded by a small group of Benedictine monks who fled Oxford after being persecuted there. The first monks-faculty at Peterhouse were not able to have students “live in” at the college, and had to make ad hoc arrangements in the local community. It would be decades before the Benedictine founders of Peterhouse were able to build a residential college where students could reside. In fact the system of residential colleges for which Cambridge is so well known would not become visible until several centuries later. For more information about the humble origins and com- plex institutional history of Cambridge University, see John Martin, Cambridge Christian Heritage (Cambridge, England: Pitkin Guides, 1997). 38 Mark Schwehn, “‘A Dying Light’ or A Newborn Enlightenment?” in Christopher P. Loss ed. “Roundtable Restropective: Laurence Veysey’s The Emergence of the American University” for the History of Education Quarterly (Fall 2005): 43-44.

98 39 Glen Miller, Piety and Intellect: The Aims and Purposes of Antebellum Theological Education (Atlanta: Scholars Press, 1990), 127-139 as cited in Richey, 65. 40 Richey, “Connectionalism and College” in Methodism and Education: From Roots to Fulfillment, 65. 41 See the Indiana News, Vol. I, p.3, col.1, para. 8. In addressing prospective parents, President Roberts indicated that Indiana Central University was the kind of place “where all of the teachers are scholarly Christian men and women, and where nearly all of the students are active Christians. . .” 42 As Dr. Fred Hill, Emeritus Professor of History, has called to my attention, during Esch’s tenure, there were only two kinds of University employees—faculty and staff. Some administrators, such as the Rev. Marshall Chambers and the Rev. Dr. Robert Cravens, had faculty status even though they did little or no teaching. 43 Another administrator is enrolled in seminary in preparation to be ordained as a UM clergywoman, so that number could change at some point in the future. 44 I can remember the moment when the strategic planning committee came to consensus around this particular “value” statement, which ultimately became part of the Strategic Plan adopted by the Board of Trustees for 2006–2011. A member of the faculty who is an orthodox Jew was the person who called atten- tion to a scribbled note on a text that we were discussing and declared, “That’s us, we have to put that in our statement of values.” Although it required a longer conversation for everyone to state in what sense we understand this institution to be “Christian,” we were able to do so, and at the end of the day it was a Roman Catholic member of the faculty who joined the United Methodist professor to say that this University has “a Christian tradition that emphasizes character formation and embraces diversity.” 45 Once upon a time, descriptions of “Christian colleges” were applied in a rather narrow fashion, but more recently historians of Christian higher education are now acknowledging that there is a discernible spectrum of church affiliated -in stitutions that can meaningfully articulate their identity as “Christian” while also offering the kind of hospitality that is rich and multi-sourced. The University of Indianapolis is one of these institutions that William Ringenberg discusses as following this course in his recent study of culture. See William C. Ringenberg: The Christian College: A History of Protestant Higher Education in America. Second Edition. (Grand Rapids, MI: Baker Books, 2005), 234 and 245-246. 46 “U.S. Family Tree” in The Methodist Experience in America: A Sourcebook, Vol. 2, edited by Russell E. Richey, Kenneth E. Rowe, and Jean Miller Schmidt (Nashville, TN: Abingdon Press, 2000).

99 Frequently asked questions about programmatic collaborations and other aspects of the University’s church affiliation with the UMC

If I know of a United Methodist high school student who is interested in UIndy, whom should I contact to learn how that student can apply for one of the United Methodist Youth Leader Scholarships? Contact Marylynne Winslow in the Office of Admissions, 788-3526 or e-mail [email protected].

Who do I contact if I have about the Wesleyan Connexion Project? Contact the Rev. Andy Kinsey via e-mail: [email protected] or call (812) 882-2220.

Who is in charge of the Indiana Area Extension Course of Study School for part-time local pastors? Rev. Dr. Herb Cassel, Raines-Mueller Professor Emeritus, serves as the dean of the Course of Study School. Dr. Cassel can be contacted via e-mail: cassel@ uindy.edu or call (317) 346-1813.

Who oversees the United Methodist Youth Leaders Scholars Program? The University cochaplains jointly oversee this program. Rev. Dr. L. Lang Brownlee, (317) 788-3382, or e-mail [email protected], or Sr. Jennifer Horner, (317) 788-2058, or e-mail [email protected].

Who is responsible for directing the Youth Ministry training program? This program is administered by the Philosophy & Religion Department, and Rev. Dr. Lang Brownlee serves as the director of Youth Ministry for the department. For more information, please call (317) 788-3382 or e-mail [email protected].

Who is in charge of the School of Christian Mission that meets at UIndy each summer? This program is administered by the United Methodist Women of the South Indiana Conference UMC. For more information, call 1-800-919-8160.

Who is responsible for coordinating University presentations at United Methodist congregations? Mark Fritz coordinates the schedule of visits to congregations. He can be contacted via e-mail at [email protected], or by calling (317) 788-5917, or contact Ms. Gloria Eichenberg at (317) 788-3211 or via e-mail at [email protected].

What is the contact information for University Heights UMC? Web address: http://universityheightsumc.org. Church office: (317) 787-5347. Children’s Center: (317) 787-5865.

100 101 OF IN Y D T I A I N S A R P

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The Office of Ecumenical & Interfaith Programs University of Indianapolis 1400 East Hanna Avenue Indianapolis, Indiana 46227-3697 (317) 788-2106

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