A History of the Chaplaincy at Depauw University

History of the Chaplaincy at DePauw

A History of the Chaplaincy at DePauw University

Katherine E. Smanik

Conversations about the spiritual lives of college students continue to grow within the student affairs profession. However, one area that has received little attention in this conversation is the role of chaplaincy in helping students explore their religious identities and providing spiritual care for the campus community. This paper traces the history of the chaplaincy at DePauw University as a way to look at shifts in perception of the role of religion in higher education. These shifts are significant because in a span of 70 years understandings of how one should engage religion have moved dramatically from a focus on Christian evangelism to a focus on engagement with religious pluralism. Chaplains have done this work for decades and offer a unique perspective on how to support college student religious and spiritual development in a rapidly changing environment.

In 1985 the president of Carleton but the most religiously conservative of College, Robert Edwards, called a institutions, with each institution engaging committee to review the role of the these shifts in its own way. Considering the chaplaincy at that institution. In his charge way that the role of the chaplain was defined he asked, “Why does a non-sectarian at one institution, in light of the outside institution concerned with the intellectual forces that shaped that work, offers insight development of students enter the domain of for student affairs professionals as they religion - beyond that embraced by its consider how to meet the needs for religious Department of Religion?” (Colwell, 2016, p. and spiritual development in their students, 92). Using Edwards’ question as a starting and more broadly on the campus. point this paper will trace the history of the chaplaincy at DePauw University and apply The Early Religious Landscape a framework for understanding religious life at DePauw created by a DePauw faculty member to assist in understanding the shifts that Founded in 1837 by Methodists in occurred in this work. In a 1960s review of Indiana, DePauw University has remained the DePauw Council of Religious Life, affiliated with Methodism for the entirety of faculty member David A. Crocker created a its history. DePauw University was framework for understanding religious life established with the notion that it would be, in higher education by identifying a series of “forever to be conducted on the most liberal shifts from support for religious particularity principles, accessible to all religious to engagement with religious pluralism. This denominations, and designed for the benefit framework, though never published, and of our citizens in general” (DePauw thus not universally acknowledged, is useful University, n.d.) For the first 125 years the for the way it describes a move made by campus had no chaplain. Prior to the many institutions as they engaged with creation of the position many individuals increasing cultural secularism. The shift held responsibility for the ongoing religious from religious particularity to engagement life of the campus from the religious with religious pluralism was embraced by all leadership of the local Methodist church,

History of the Chaplaincy at DePauw

Gobin Memorial United Methodist Church little remembered the religious dimensions to the University’s Council on Religious of Buckley’s argument were just forty years Life. The council, founded in 1948, later, writing that “[i]t seems almost consisted of representatives of a wide inconceivable that there could have been a variety of Christian denomination-based national controversy involving the question groups as well as representatives from of whether a major university was Unitarian and Jewish student organizations sufficiently Christian” (1994, p. 10). (Council on Religious Life, 1960) and was Marsden suggested that by the 1990s no responsible for a wide array of religious major university would want to be programming. considered Christian at all. This change Like many small, religiously affiliated came about as a result of enlightenment liberal arts colleges DePauw wrestled with thinking which proposed that, “religious the role of religion on campus. Many of viewpoints... were... unscientific and these institutions were founded in the mid- socially disruptive” and liberal to-late 1800s at a moment when there was a Protestantism, which allowed the exclusion strong voice for the protestant evangelism of of religious viewpoints “on the grounds that the Midwest. This notion held that by simply traditional Christian beliefs were planting Protestant Christian colleges the unscientific…[and]... that cultural Protestant Christian viewpoint would remain development advanced the Kingdom of dominant over Catholic voices, which had God” (Marsden, 1994, p. 429). increased with immigration. However, these DePauw’s chaplaincy, like many others, institutions could not afford to identify only was born into this debate and the beginning with the denominations that founded them. of this chaplaincy must be read in light of In order to remain viable they had to educate responses like Buckley’s to shifts in the all students who were able to attend, religious identity of higher education. As regardless of the religious affiliations of higher education lost its distinctly Protestant those students (Marsden, 1994). The rise of Christian character, institutions responded to new forms of scholarship also forced critiques that they were not properly changes in theological understanding about attending to the religious needs of their the role and authority of Christian teachings. students by hiring chaplains. The chaplain Just as the structure of the curriculum was to ensure that young men and women changed from a prescribed model designed remained connected to their religious to educate clergy to a broader curriculum identity, or obtained the correct Protestant designed to elevate new forms of Christian identity, while they were in scholarship and scientific research so, too, college. In addition, these positions relieved did the role and understanding of religious the university president of the burden of identity change. In his history, The Soul of planning chapel services and often took on the American University, George M. teaching responsibilities. Marsden argues that this gradual change In the 1954-1955 academic year came to a head in the 1950s with William F. DePauw University received a grant from Buckley, Jr.’s publication, God and Man at the Board of Education of the Methodist Yale. In this publication Buckley contended Church to study the religious attitudes and that Yale had become a, “hotbed of atheism backgrounds of DePauw students (Riggs, and collectivism” (Marsden, 1994, p. 10) 1956). This report utilized four separate playing on fears of communism. Marsden survey types to consider the religious contends that what is most surprising is how identity of students, their religious

History of the Chaplaincy at DePauw education, the way that they understood address religious life on campus. In the first religious and social concepts, and how they model, religious life was Protestant and spent their time with regard to engagement Christian in character. This model with religious activities. While the author represented the early stages of chaplaincy in indicated that the results of each section higher education with its focus on the were given without analysis, the format and perpetuation of Protestant Christianity. This questions contained within the document model was commonplace into the 1950s but show a bias that responds to Buckley’s was slowly being unsettled. In the second challenge to Yale in 1951. Little to no model religious life expanded, remaining attention was given to non-Christian Christian but broadly so by including students and the focus of the results was on Catholic voices. The second model reflected the largest percentage of respondents in any the transition in chaplaincy in the 1960s and category: mainline Protestants. The 1970s, which was perceived as broadly document affirms DePauw’s continued Christian and sometimes attended to other commitment to mainline Protestant religious traditions in an effort to engage Christianity and seems to assuage any campus pluralism. The third model concern that this college, which still embraced interfaith engagement and identified publicly as a Christian institution, transformed the Council to an interfaith was at risk of walking away from that council. The third model was a truly heritage. However, this image of what type interfaith chaplaincy which allows for of religious life was most important was students, faculty and staff to grow in their already shifting on campus. As DePauw particular religious convictions while also began to consider adding a chaplain to its encouraging them to learn about how to staff, the Council on Religious Life was build healthy communities in a religiously trying to assess its purpose in an pluralistic environment. In this model increasingly secular institution. chaplains cared for all faculty, staff and students through programming designed to Crocker’s Framework for engage religious literacy, attend to the ritual Understanding Religious Life needs of the community, encourage the faith development of individuals in the religious In 1960, David A. Crocker wrote a identity of their choosing, and support the review of DePauw’s Council on Religious right of individuals to identify with no Life as a way to comment on the challenges religious tradition at all. This final model facing the group. In it he states that the emerged in practice in the 1980s and 1990s council had been apathetic towards its duties where the best examples of this work in the three years prior and that if it were to include the creation of the chaplaincy at fulfill its role successfully it would need to Wellesley College where Victor Kazanjian have a clearer sense of its purpose (Crocker, created the Education as Transformation n.d.). At the time the Council on Religious project. Crocker’s proposal of these three Life was responsible for oversight of all models is surprising when considering that religious life on campus including programs Rigg’s report on religious life at DePauw, for vocational exploration, Religious with its lack of reference to religious Education Week, study groups, and chapel diversity, was published just four years meetings. before Crocker’s analysis. Crocker’s models For Crocker there were three were important, not only for what they possibilities for how the Council might displayed about perceptions of religious life

History of the Chaplaincy at DePauw at DePauw in 1960, but for the way they and the institution in supporting the religious offered a frame for broader understandings lives of the students made room for of how to engage in chaplaincy in higher chaplaincy work to happen in a variety of education. ways without an official campus chaplain, and allowed for the delay of hiring the first Crocker’s First Model of chaplain to the university. In comparison, Chaplaincy at DePauw Carleton College hired its first university chaplain in 1946 (Colwell, 2016) at the same The Methodist Campus Ministry time that Gobin Memorial United Methodist At the same time that the University was Church was hiring the first advisors to the utilizing the Council on Religious Life to Methodist Student Movement (Phillips & connect the religious life of the institution to Baughman, 2003). the administrative work of the institution, In the fall of 1960 Russell Humbert, then the Methodist Student Movement was President of DePauw University, began thriving at Gobin Memorial United formal correspondence with the Reverend Methodist Church (Phillips & Baughman, Elmer I. Carriker, DePauw University class 2003). While the Methodist Student of 1935, in the hopes that Carriker would Movement was a campus ministry (a accept the position of Director of Church Christian student group hosted by an outside Relations, a role vacated upon the death of organization in contrast to a chaplaincy the Reverend Orville Davis (Humbert, program, which would be funded by the 1960). Finally, on April 13, 1962 the university) it served much of the function of university issued a press release which an early chaplaincy by providing religious stated, “United States Air Force Chaplain education, pastoral care and counseling to (Colonel) Elmer I. Carriker, former DePauw students. A full time advisor to this group University alumni secretary, is returning to was hired by the congregation beginning in the university as director of church the 1940s and the role continued until at relations” (Turk, 1962). least the late 1960s. In a conversation about the early days of The Chaplaincy Begins the chaplaincy, Dr. Robert Newton, emeritus As director of church relations, Professor of Religion and Philosophy, Carriker’s early work focused on the recalled two key figures as Chaplains to the relationships between the institution and the University, the first being the Rev. Samuel North and South Conferences of Indiana Kirk (Smanik, 2016). While Kirk was not a United Methodism, as well as relationships chaplain hired by the university, he was the with local churches including Gobin Advisor to the Methodist Student Movement Memorial United Methodist Church. But from 1961-1966 (Phillips & Baughman, over time those duties shifted to include 2003). Newton remembered Kirk’s work increasing amounts of work with students with students during the racially charged and it was expected that this work was 1960’s. Kirk’s work with students, Christian education (Crocker, 1960, p. 2). according to Newton, was pivotal in creating By 1966, just four years after his formal change during the civil rights movement on appointment, Carriker’s title had shifted to campus (Smanik, 2016). For him, Kirk was University Chaplain, and he had begun to one of the best chaplains the university had assume new responsibilities for the ongoing in its history (Smanik, 2016). The blurred pastoral care of the university. No lines between the role of the congregation documents exist that definitively say why

History of the Chaplaincy at DePauw this shift occurred. However, when Carriker his time to this work. In 1971 his duties left in 1967 he wrote to then President were changed and he became the director of Kerstetter to share his belief that the international studies in addition to the role positions of University Chaplain and of university chaplain (Phillips & Director of Church Relations should be Baughman, 2003). It quickly became clear separated as it was not possible to give both that these two roles could not be performed roles the time they required. This indicates adequately by a single person and President the value that Carriker placed on the role of Kerstetter approached the North and South the chaplain. He writes, “The present job conferences of the United Methodist Church structure of the Chaplain Office at DePauw in Indiana to request funding for a full time has mostly ‘growed like Topsy’, and as I chaplain to the university. In 1974 the Rev. discern the pattern of this job title at most Dr. Fred Lamar was appointed to the places, my general activities have been position. somewhat peculiar” (Carriker, 1967). His The start of the chaplaincy was the recommendation was that the university hire history of a school that claimed to be non- a chaplain whose main responsibility was to sectarian but functioned in a very sectarian attend to religious life on campus, manner, wrestling with the role of mainline coordinate the chapel schedule, and teach Protestant Christianity on campus. The early (Carriker, 1967). Just one year after chaplains coordinated services, attended to accepting the title University Chaplain, the spiritual nurture of the protestant Carriker resigned his post to take on the students, and faculty and supported religious position of assistant to the President at programs, but the question of how those Baker University (Associated Press, 1967). roles are embraced on a non-sectarian In the spring of 1968, the Reverend campus was not yet part of the Marvin C. Swanson was hired to replace consideration. This would change over the Carriker as University Chaplain with rank of next 20 years. Assistant Professor. In keeping with Carriker’s recommendations, Swanson had Crocker’s Second Model of experience as a chaplain in a private high Chaplaincy at DePauw school and had obtained both the S.T.B. and Ph.D. degrees that Carriker felt were An Ecumenical Christian Chaplaincy important to the position (Farber, 1968). In many ways Lamar was the first Swanson was hired in part to reimagine the chaplain to take the post with the intent to role of the chaplain on campus particularly stay and create a broad ministry to the as it related to the director of the Methodist university. Carriker was hired as Director of Christian Action Movement, formerly the Church Relations and only held the post of Methodist Student Movement (Phillips & chaplain for a short period of time and while Baughman, 2003). In keeping with Swanson was hired to re-define the role of Carriker’s recommendations, Swanson took chaplain, he used the post as a springboard over responsibility for the planning of to other meaningful work within the chapel services and oversight of student institution. Lamar entered this work at a religious life, but was also asked to continue moment in which religion in higher oversight of church relations (Kerstetter, education was broadening its perspective, 1968). and liberal Protestantism had taken on a Swanson was passionate about particular social justice focused perspective international studies and devoted much of in response to the Civil Rights Movement

History of the Chaplaincy at DePauw and the Vietnam War. Of this period reconciliation would not be well received by Marsden writes, the congregation and began to offer mission the fact that, among white Americans, programing to the youth, which would offer more traditional religious views often hands on experiences to help them correlated with racist views underscored understand social justice in a Christian the point that in public places religious framework. In turn, the youth advocated for privilege was dangerous. Hence... the social justice with their families and began more it identified itself with a social to shift the focus of the congregation. Of this mission the less prominent should be its experience Lamar writes, own identifiable social influence. (1994, I began to discover a principle that p. 415) changed my concept of ministry. In our The start of Lamar’s chaplaincy also time, radical changes in the value coincided with the end of the chaplaincy of structures are seldom accomplished by the Rev. William Sloane Coffin at Yale. verbal forms of communication, either Coffin was one of the best known chaplains by preaching about the need for change in higher education and his focus on a or by didactic teaching on ethical issues. chaplaincy that embraces social justice In order for persons to heed the call for a continues to influence the profession. significant change in their life During his tenure at Yale, Coffin took a commitments, they must have some strong position as a supporter in the Civil experience which opens their minds and Rights Movement and held leadership roles hearts to the need for change and in clergy movements against the Vietnam encourages them to think such change is War. Describing that era, Rev. Ian Oliver, possible. (1984, p. 14) the current, and first specifically Protestant, This understanding of the role of chaplain at Yale, writes that the chaplains, experience in education would influence “imagined religion without stiffness, as an Lamar’s ministry for the rest of his life. eternally radical prophetic movement always Lamar brought his understanding of challenging authority, tradition, and experiential Christian education to this puritanical morality… Radical 1960s-era position at University of Missouri-Rolla and chaplains destroyed their own role as the immediately began working on programs of sole public moral voice of the university” service, which in turn grew the size of the (2014, p. 51). campus ministry. Over time the program Prior to his appointment as university was so successful that it merged with the chaplain, Lamar had been a pastor of a small United Campus Christian Fellowship to congregation in Alabama, and the director of create the United Ministries in Higher the Wesley Foundation at the University of Education (Lamar, 1983). These moves Missouri-Rolla. Lamar’s understanding of solidified Lamar’s understanding of the role faith formation was born in the practical of experience in helping students develop work of pastoring a southern Methodist their understanding of Christianity, and congregation. The congregation expected a offered him the opportunity to explore truly conservative pastor, focused on preaching, ecumenical Christian work on a college but in Lamar they received a dedicated campus. Methodist who was also committed to the Lamar brought these experiences with ideals of Christian social justice. Early in his him to DePauw and immediately began the appointment Lamar realized that preaching work of creating a similar campus ministry which focused on social justice and racial at the university. At his arrival on campus

History of the Chaplaincy at DePauw

Lamar inherited the work that had names Chaplain Fred Lamar specifically. previously been done by Swanson, as well These programs were said to reach more as a standing conversation about the role of than half the student body in any given year the Methodist Student Movement the between one day service projects, longer campus ministry which continued at Gobin term commitments in the DePauw Memorial United Methodist Church. Community Services program and Winter Lamar’s appointment by the Methodist Term in Mission programs. The Winter bishop in response to the university’s Term in Mission program was so successful requests for a chaplain granted him the that students camped out in front of the ability to work between and within the local offices the evening before registration for a church and university. For at least the first chance at the trip of their choice. half of his time at DePauw, the focus of the In 1984, ten years after his appointment ministry was community service. Lamar to DePauw University, Lamar was granted a used his congregational and campus sabbatical and during this time published, ministry experience of service as a venue for The Role of the College Chaplain at the religious learning, the fundraising skills he Church-Related College: A Personal gained in working in a campus ministry, and Statement. The text was part autobiography his experience in creating Christian and part theology of chaplaincy and offered communities to begin this new ministry as an important window into his work. In this an ecumenical Christian project with document Lamar painted his theology as one significant external funding. that was purely Christian. Of his position at Begun in 1971, the Winter Term DePauw he wrote, program at DePauw was created to allow the chaplain’s program with the students an opportunity to complete a assistance of the university should project or original research. While the attempt to produce educated men and program was relatively new when Lamar women whose lives have been arrived on campus, it had already received transformed through an experience with national notice in a U.S. News & World the redeeming power of Jesus Christ and Report article dated January 29, 1973. This who have accepted the challenge to innovative program was the perfect respond to his call for love and justice in opportunity for Lamar to expand his work in the world by living as a changed people Christian experiential education. Faculty in our contemporary society. (Lamar, were already leading courses abroad during 1983, p. 25) Winter Term and Lamar had experience Lamar arrived at DePauw with the leading mission trips during his time at understanding that he was serving an University of Missouri-Rolla. institution with a distinctly Christian Lamar began the Winter Term in mission (Lamar, 1994). But in the late 1970s Mission program in 1974 and within 4 years this changed and the DePauw bulletin of it had attracted national attention. The 1976/1978 was the last of these documents Congressional Record from January 4, 1978 to describe religious life as a program that includes a recognition of “DePauw embraced “the ideals and objectives of University’s Service Program,” which Christian education” (Maloney, 1976, p. 82). highlights the extensive service program It appeared that by the late 1970s DePauw being conducted in the campus ministry embraced its non-sectarian identity in all program through the Chaplain’s Living Unit aspects of its life, including religious life. Council, Winter Term in Mission, and

History of the Chaplaincy at DePauw

By the spring of 1994 shifts in the question anew in light of the increasing national conversation about the importance religious diversity on campus. DePauw had of community service led to an emphasis on always been a non-sectarian institution, and secular service. At the same time it was by the mid-1990s was no longer considering clear that the work of the chaplain was no itself a Christian college in any manner. longer only about Christian education. In a Chapel had almost evaporated but Bottoms, letter to Bishop Woodie W. White, Lamar who was an ordained United Methodist wrote that the programs for service had been minister, also had a clear sense of the separated from the work of the chaplain’s importance of religious life on campus. office and were preparing to move into a Nationally the conversation about new space on campus (Lamar, 1995). In the religious life had also changed. With his letter Lamar contended that these shifts were publication of The Soul of the American a result of the promotion of secular service University Marsden presented a compelling and learning on the part of the Bush and case that not only had education lost its soul, Clinton administrations. While this was it had moved to established nonbelief likely true to a degree it is also likely that (1994). However, “other scholars were these shifts were the result of changes in the beginning to detect signs that the broader conversation about the role of privatization of religion in America may service engagement and the problematic have passed its peak” (Jacobsen & Jacobsen, connections to Christian missionary work. 2012, p. 26). New conversations which As the service programs moved out of the challenged objectivity and expanded cultural chaplain’s office the programs of religious viewpoints in the classroom also shifted the life expanded to include voices of increasing role of religion on campus. Of this moment religious diversity and the chaplaincy in history Jacobsen and Jacobsen wrote, embraced religious pluralism. “Religious perspectives are unavoidably intertwined with multiculturalism and Crocker’s Third Model of epistemological pluralism; the divergent Chaplaincy at DePauw ways that people make sense of reality are often influenced by their own religious or The Chaplaincy Stumbles towards religion-like views of the world” (2012, p. Pluralism 29). At the end of his tenure, Lamar’s Bottom’s solution was to attempt to programs had shrunk considerably and his elevate the role of chaplain once again by way of answering the question of what it changing the title and hiring a Dean of means to be a chaplain in higher education Chapel who would connect the university to had shifted as well. Lamar moved from a Gobin Memorial United Methodist Church model of chaplaincy that was ecumenically while also supporting the religious lives of Christian with an emphasis on Christian the students. This decision was intended to education to one that acknowledged and benefit the university and Gobin Memorial supported the burgeoning religious pluralism United Methodist Church, a congregation on campus. with dwindling membership. The job In a memo to then President Bob description for this new position indicated Bottoms, Lamar indicated his planned that the university was looking for someone retirement date of December 1997 (Lamar, to preach on Sunday mornings to the 1995). Upon Lamar’s departure, President congregation, to fulfill the role of religious Bottoms was left to answer Edward’s leadership for the university through

History of the Chaplaincy at DePauw oversight of the Office of Spiritual Life, and to disagreements about the format of teach (Openings, 1997). worship services and the direction in which In anticipation of this change Rev. Dr. the congregation should be headed, Allen Bob Eccles, retired faculty and volunteer and Miller disagreed about significant Associate Chaplain, wrote a thorough theological points such as the inclusion of description of the current work of the women and LGBT people in leadership chaplain’s office, highlighting programs to (Allen, 1998). The disagreements between support religious diversity, and the reality the two were so extensive and irreconcilable that two of the staff were retired volunteer that they split the church and Allen began a Associate Chaplains (Eccles, R. S., Personal second worship service held on Sunday Correspondence, October 14, 1997). Eccles’ evenings. main concern was whether or not a Dean of Allen’s tenure at DePauw was not Chapel with responsibility to both a without its successes. In an effort to expand worshipping Christian congregation and a interfaith engagement, he began a series of university could balance the competing interfaith chapels, designed to gather needs of each community without forsaking students during pivotal moments of their one for the other. The chaplaincy, college career to seek the wisdom of their “successfully met students’ needs and desire various religious traditions. The diversity of for ministry” up to this point and Eccles religious organizations expanded to include expressed a deep concern for the future a Muslim Student Association, a (Eccles, R. S., The Encouragement of multicultural music group, and Religious Life, October 14, 1997, p. 4). interdenominational worship experiences Eccles was not the only one concerned (Allen, 2000). about this transition; students and faculty Allen also worked with a student to were also troubled by the new position. Dr. create the first Center for Peace and Justice Paul B. Watt from the Asian Studies and named after an emeritus faculty member, Religious Studies Departments, wrote, Rev. Dr. Russell Compton. Compton had “given the description of the position that I been a beloved professor known for a have read, I believe that the new deanship dedication to civil rights guided by his faith has the potential to weaken efforts made to commitments as a United Methodist date in the direction of diversity and to minister. Upon his retirement years earlier marginalize students and faculty of minority Compton became a volunteer chaplain along religious views” (Watt, P. B. , Personal with Eccles. Taking on this role Compton Correspondence, April 20, 1997). This connected chaplaincy to social justice in a concern was echoed by students who physical way just as Coffin had done before worried that the interfaith programs created him at Yale. Thus it was natural for the by Lamar might be undone by a new Dean Compton Center to emerge from and remain who was more focused on Protestant connected to the chaplaincy in its early Christianity. years. In 2001 Allen left the deanship in Into this complicated landscape the Rev. order to accept a faculty position at Drew Dr. Wes Allen was hired in the winter of Theological Seminary (Allen, 2016). 1997. Allen’s position was challenging in Following Dr. Allen’s departure the Rev. many of the ways anticipated by critics of Dr. Bill Hamilton accepted the position of the new position. Significant tension Interim Dean of Chapel for one year. emerged between Allen and the pastor of the Hamilton, an ordained Presbyterian, was congregation, Rev. Rick Miller. In addition trained in conflict resolution and had

History of the Chaplaincy at DePauw experience in interim congregational Wilson continued to work to maintain the leadership. The following year he was listed chaplaincy alongside pastoral leadership it in the directory as “Director, Compton became clear that no university chaplain Center for Peace and Justice; Part-time could fulfill the functions of both chaplain Assistant Professor of History and and pastor. Philosophy” (Directory, 2003-2004, p. 22) Rev. Gretchen Person arrived in 2008 to and no one was listed as leading Religious replace Tharpe as Director of Spiritual Life Life on campus. In 2004 the Rev. Dr. Larry and remained for nine months. From 2009- Burton was appointed by the bishop as the 2010 the position was vacant as the pastor of Gobin Memorial United Methodist university re-considered the role on campus Church and University Chaplain and Rev. and what kind of individual would best meet Brad Tharpe was hired by DePauw the needs of the institution. In 2010 the University as Associate University Chaplain position was filled by Rev. Kate Smanik. In (Directory, 2004-2005, p. 15, 34). Both 2014 Wilson was offered a new Burton’s and Tharpe’s offices were located appointment, and a clergy couple, the Rev. in Gobin Memorial United Methodist Bryan Langdoc and the Rev. Maureen Church and the expectation was that the Knudsen Langdoc, were offered the positions would serve both the church and respective positions. Knudsen Langdoc the university. Burton and Tharpe expanded accepted the role of university chaplain upon Allen’s work and Bottoms’ vision of while Langdoc took on the role of pastor to connection between the church and the congregation. university by co-leading the congregation The arrival of the Langdocs to campus and furthering an interfaith program on coincided with the idea of then-President campus. Only three years after his Brian Casey, to revive the university chapel appointment, Burton was appointed by the and return to a vision of religious leadership bishop to a new position in congregational similar to that outlined by Bottoms, with a leadership. Dean of Chapel who would oversee The Rev. Dr. P.T. Wilson was appointed interfaith programming, community service as University Chaplain in July of 2006 by and social justice programs for the campus. Bishop Mike Coyner of the Indiana The dean would partner with the Conference of the United Methodist Church congregation as needed but have no official and took on the role as left by Burton responsibility for leadership of the life of (Directory, 2006-2007, p. 38). Wilson did that community. In 2015, Casey was hired not bring chaplaincy experience to the as the President of Colgate University to appointment and made little change to the begin in July 2016 (DePauw University, established pattern of the chaplaincy as set 2015) and the idea of the university chapel out by Burton. Tharpe continued in the was abandoned. position of Associate Chaplain under Wilson In this context the staff were left to re- until President Bottoms changed Tharpe’s imagine the work of chaplaincy and once appointment from Associate Chaplain to again answer Edwards’ question. This work Director of Spiritual Life. This new position was made more complex as the university would report to the vice president of student reestablished connections between the life while the university chaplain continued chaplaincy, community service programs to report to the president. This action split and social justice programs. The university the chaplaincy from much of the ongoing now finds itself living into religious spiritual life of the students. Additionally, as pluralism, exploring connections between

History of the Chaplaincy at DePauw religious commitment, community intellectual and religious complexity. engagement and social action in an activist (2012, p. 30) moment in national history, and relying on Like many campuses DePauw wrestles the chaplaincy to guide it through the with the place and role of religion on treacherous waters. In these spaces the campus, struggling between the competing chaplains are continually reevaluating their demands of alumni who fondly remember work, looking to colleagues for best the way the first model of chaplaincy shaped practices in building community and their religious understanding in the 1950s, supporting religiously diverse faculty, staff faculty who wonder if religion has any place and students. in the modern society, and students who long for deep and meaningful exploration of Conclusion the religious pluralism that will shape their lives and careers. The history of the chaplaincy at DePauw Edwards answered his own question by is both a unique narrative and one that stating that chaplaincy, “can provide certain mirrors the shift in the role of religion resources and avenues not found elsewhere nationally. Read against the backdrop of in the College: the value of reflection and historical texts such as David Crocker’s calm; the idea of service to one’s fellows; analysis of the early Council on Religious the beauty of liturgical music and literature; Life at DePauw, No Longer Invisible: coming to terms with marriage, grief, Religion in University Education and The loneliness, competitiveness, meaning and Soul of the American University one can see the fact of belief in faith” (Colwell, 2016, p. the way that DePauw’s history simply 92). Chaplains often embody these values on follows larger societal trends. And yet, the the campuses they serve by adding ritual in way that the chaplaincy gave birth to a moments of transition from opening day to nationally recognized, expansive community graduation and in times of grief and death. service program and later to a unique social While chaplains often serve private justice program makes this story particular institutions with a history of religious to DePauw. The work of the Rev. Dr. Fred affiliation, other institutions are finding the Lamar and Rev. Dr. Russell Compton value of hiring religious professionals who shaped the history of the chaplaincy in the care for the religious needs of the direction of social justice, and community. As colleges and universities unintentionally moved the institution from a reevaluate the existing structures for Christian college to a secular institution religious life to better serve the needs of through their efforts for social justice, their students, faculty and staff, looking to inclusion and diversity. As Jacobsen and the work done by chaplains may be Jacobsen write, instructive in finding new ways to engage paying attention to religion in higher religious diversity, support spiritual education today is not at all a matter of exploration, and offer faculty and staff imposing faith or morality on anyone; it religious council, especially on rural is a matter of responding intelligently to campuses that are often far from the the questions of life that students find religious communities where members of themselves necessarily asking as they try minority religious traditions would find to make sense of themselves and the support. It is in this complex new landscape world in an era of ever-increasing social, that chaplaincy is once again surfacing as a

History of the Chaplaincy at DePauw critical part of the life of intellectual communities across the country.

References

Allen, O. W. (1998, November 12). [Memo to President Bottoms]. Archives of DePauw University and Indiana United Methodism, Greencastle, IN. Allen, O. W. (2000). Fall menu: Religious life center. Archives of DePauw University and Indiana United Methodism (Box DC 2758, Folder Religious Life Brochures), Greencastle, IN. Allen, O. W. (2016). O. Wesley Allen Jr. curriculum vitae. Retrieved from https://www.smu.edu/-/media/Site/Perkins/PDF/People/AllenWesCV.ashx. Associated Press. (1967, June 12). Methodist bishop lists assignments. The Emporia Gazette, p. 10. Carriker, E. I. (1960, September). [Personal correspondence]. Archives of DePauw University and Indiana United Methodism (Box DC 431, Folder 5), Greencastle, IN. Carriker, E. I. (1967, February 6). Memorandum: Church relations and chaplain function. Archives of DePauw University and Indiana United Methodism (Box DC 1314, Folder University Chaplain 1962-1970), Greencastle, IN. Colwell, B. W. (2016). This noble edifice: A history of religious & spiritual life at Carleton College 1866-2016. Northfiled, MN: Carleton College. Council on religious life: Constitution (Adopted April, 26, 1949, revised May 1960). Archives of DePauw University and Indiana United Methodism (Box 413, Folder 1), Greencastle, IN. Crocker, D. A. (n.d.). A look at the DePauw council on religious life: Present and future. Archives of DePauw University and Indiana United Methodism (Box DC 413, Folder 1), Greencastle, IN. DePauw University. (2015, August 13). Brian Casey to step down at conclusion of academic year to assume presidency of Colgate University. Retrieved from http://www.depauw.edu/news-media/latest-news/details/31846/ DePauw University. (n.d.). History and traditions. Retrieved from http://www.depauw.edu/about/history-traditions/ Directory of faculty, staff and students [Telephone Directory] (2002-2003). DePauw University: Greencastle, IN. Archives of DePauw University and Indiana United Methodism, Greencastle, IN. Directory of faculty, staff and students [Telephone Directory] (2003-2004). DePauw University: Greencastle, IN. Archives of DePauw University and Indiana United Methodism, Greencastle, IN. Directory of faculty, staff and students [Telephone Directory] (2004-2005). DePauw University: Greencastle, IN. Archives of DePauw University and Indiana United Methodism, Greencastle, IN. Directory of faculty, staff and students [Telephone Directory] (2006-2007). DePauw University: Greencastle, IN. Archives of DePauw University and Indiana United Methodism, Greencastle, IN. Eccles, R. S. (1997, October 14). [Personal correspondence]. Archives of DePauw University and Indiana United Methodism (Box 3032, Folder Religious Life At DePauw), Greencastle, IN.

History of the Chaplaincy at DePauw

Eccles, R. S. (1997, October 14). The encouragement of religious life at DePauw. Archives of DePauw University and Indiana United Methodism (Box 3032, Folder Religious Life At DePauw), Greencastle, IN. Farber, R. H. (1968, February 23). [Personal correspondence]. Archives of DePauw University and Indiana United Methodism (Box DC 1314, Folder University Chaplain 1962-1970), Greencastle, IN. Humbert, R. J. (1960, September 9). [Personal correspondence]. Archives of DePauw University and Indiana United Methodism (Box DC 431, Folder 5), Greencastle, IN. Hyde, J. (1987, December). Gobin church and DePauw university: A survey of relationships. Archives of DePauw University and Indiana United Methodism (Box MC 15, Folder DePauw University & Gobin Memorial UMC: Relationships and Agreements), Greencastle, IN. Jacobsen, D. & Jacobsen, R. H. (2012). No longer invisible: Religion in university education. New York: Oxford University Press. Kerstetter, W. E. (1968, February 9) [Personal correspondence]. Archives of DePauw University and Indiana United Methodism (Box DC 2703, Folder Swanson, Dr. Marvin C. Univ. Chaplain), Greencastle, IN. Knight, N. J. (1961, May 25). [Personal correspondence]. Archives of DePauw University and Indiana United Methodism (Box DC 431, Folder 5), Greencastle, IN. Lamar, F. (1983). The role of the college chaplain at the church-related college: A personal statement. Nashville: General Board of Higher Education and Ministry. Lamar, F. (1995, July 5). [Letter to Bishop Woodie W. White]. Archives of DePauw University and Indiana United Methodism (Box D 2757, Folder Lamar), Greencastle, IN. Lamar, F. (1995, December 20). Memo to Bob Garrett and Bob Bottoms: Retirement and Transition Plans. Archives of DePauw University and Indiana United Methodism, (Box D 2768, Folder Chaplain: General), Greencastle, IN. Letter of agreement between Gobin Memorial United Methodist Church and DePauw University concerning the uniting of pastoral leadership at Gobin Memorial United Methodist Church with the dean of the chapel at DePauw University. (1998, March 15). Archives of DePauw University and Indiana United Methodism (Folder Gobin/DePauw Contract for Dean of the Chapel), Greencastle, IN. Lugar, R.G. (1978, January 4). Congressional record: DePauw university’s service program. Archives of DePauw University and Indiana United Methodism (Box DC 2705, Folder Chaplain 1981-1982), Greencastle, IN. Maloney, M. (1976). DePauw University Bulletin. Archives of DePauw University and Indiana United Methodism (Folder Gobin/DePauw Contract for Dean of the Chapel), Greencastle, IN. Oliver, I. (2013). In Coffin’s pulpit: Re-envisioning Protestant religious culture. In Forster- Smith, L. A. (Ed.), College and university chaplaincy in the 21st century. Woodstock VT: SkyLight Paths Publishing. Openings Listings. (1997, September 12). Position description. Archives of DePauw University and Indiana United Methodism (Folder Gobin/DePauw Contract for Dean of the Chapel), Greencastle, IN. Philips, C. J. & Baughman, J. J. (2003). DePauw university: A pictorial history. Retrieved from: http://my.depauw.edu/library/archives/ehistory/index.htm

29 History of the Chaplaincy at DePauw

Plan that’s catching on - A college term for learning by doing. (1973, January 29). U.S. News & World Report. (Box DC 1311, Folder Winter Term 1973). Riggs, L. (1956). The religious perspectives of DePauw university students. Archives of DePauw University and Indiana United Methodism (Folder The Religious Perspectives of DePauw University Students, DPU vf), Greencastle, IN. Smanik, K. E. (2016, November 1). An oral history with Rev. Kate Smanik/Interviewer: Rev. Dr. Robert Newton, Emeritus Professor of Philosophy at DePauw University, faculty from 1956- 2008. Turk, T. (1962, April 13). DePauw University names new church relations director. Archives of DePauw University and Indiana United Methodism (Folder Carriker, Elmer I. Alumni V.F. 1935), Greencastle, IN. Watt, P. B. (1997, April 20). [Personal correspondence]. Archives of DePauw University and Indiana United Methodism (Box D 2768, Folder Chaplain: General), Greencastle, IN.