What's a nice liberal divinity school like Vanderbilt doing in
Nashville, Tennessee, the largest city in the country to vote for George
Wallace in the 1972 U. S. Presidential elections? This book does not
explicitly raise this question, but it implicitly and often explicitly
answers it.
Dale Johnson, who teaches church history at VDS, has
brought together a collection of thoughtful and often engaging
historical, topical, and interpretive essays that tell a very important
story for anyone interested in the history and course of theological
education in the United States. The story of VDS is the story of an
institution located in the South, but one might debate how much it is
the story of a southern institution. At least let us note, as the essays
in this volume frequently do, that VDS is the only university-based
nondenominational divinity school in the South, and one of only four or
five such schools in the whole country (depending of whether one counts
Union Theological Seminary in New York along with Harvard, Yale, and
Chicago). As such, it has often been a regional and sometimes a national
leader in theological education in America.
Doing theology in a university
The book opens with an essay by former Dean Joseph C.
Hough, Jr., who places theological studies in general, and theological
studies at Vanderbilt in particular, within the context of the
university setting, providing positive justification for the
contributions of the divinity school to the aims of the university.
Despite fears that university divinity schools may come to be seen as
anachronisms, serving neither the professional purposes of the religious
denominations nor the scholarly ambitions of the rest of the academy,
Hough observes that VDS has been a leader in research and scholarship in
its university. Per capita, it has been the most published faculty and
one of the most distinguished and lauded for teaching and research in
the university. At the same time, VDS has maintained a vital
professional program, whereas some of the school's counterparts have
not. Students in the professional and graduate programs typically take
most of their classes together, and the school has consciously sought to
maintain the integrity of both programs.
From Methodist roots to the only nondenominational
theological school in the South
The second essay, by Glenn Miller, places VDS within
the larger context of theological education in America. Founded by
Southern Methodists (i.e., the Methodist Episcopal Church South) who
wanted to provide higher education primarily to those who would lead
their churches, Vanderbilt first opened its doors to classes in 1875.
With major funding secured from Cornelius Vanderbilt, Bishop Holland
McTyeire set about to create a university "of the highest
order." Starting out as the Biblical Department, tied to the Course
of Study of its denomination, there were initially four faculty members
who taught the principal divisions of theology: biblical studies, church
history, theology, and practical theology. Some decades later, after
much struggle over matters of academic freedom, the MECS bishops found
themselves losing control of their university. When their attempt to
re-take control of the Board of Trust was resolved in favor of the
University in 1914, the MECS disowned Vanderbilt and promptly set about
to transform Emory College into Emory University and to establish
Southern Methodist University. Although the influence of Methodism has
continued to be significant within the faculty and student body of the
Divinity School, for 85 years VDS has now borne its distinction of being
the only university-based nondenominational theological institution in
the South.
The remainder of Miller's chapter, and subsequent
chapters by former Associate Dean Frank Gully, Jr., James P. Byrd, Jr.,
and Richard C. Goode, recount the historical development of the Divinity
School from its inception up to the mid-twentieth century. The
denominationally oriented, if theologically suspect, Biblical Department
evolved into a non-sectarian School of Religion in 1915, and finally
claimed the academic respectability of a Divinity School in 1956. The
story is one of great struggle, continuing cultural and theological
tension, financial and institutional ebb and flow, and near demise. It
is a story of steadfast and courageous leadership, and fortuitous
benevolence. In broadest terms it may not be a unique story, but in its
particulars the story says much about the importance of time, location,
vision, and individual fortitude as determinative factors of
institutional life. What finally put VDS on the theological map to stay,
at least for the foreseeable future, was a Sealantic Fund grant of $2.9
million, awarded at the end of 1955. Underwritten by one of the Divinity
School's long-time benefactors, John D. Rockefeller, Jr., the grant was
the largest received from the Fund by any institution.
"School of the prophets"
An important sub-theme in the Divinity School's
history is that of schola prophetarum, "school of the
prophets," a phrase that has been attached to the school since its
very beginnings. Goode identifies three stages in the application and
appropriation of the phrase to VDS. For the founders Vanderbilt
represented the aspiration of Southern Methodists who wanted to lead the
denomination "out of its perceived southern backwardness, embracing
the promise of the New [post-Reconstructionist] South." For the
next generation of VDS leaders, epitomized by Dean Wilbur Fisk Tillett,
the school's role was understood to be one of "preparing and
empowering New South clergy for the propagation of a Christian
America." Yet a third definition of theological education at
Vanderbilt, and perhaps the one most representative of the school today,
is the prophetic role of "cultural criticism." Vanderbilt
Divinity School has come to understand its role self-consciously as one
of engaging and critiquing the culture, providing leadership in race
relations, women's rights, and social justice, as well as moving toward
greater inclusivity with respect to religious and sexual identity.
Vanderbilt Divinity School can claim a remarkable
number of "firsts" as part of its heritage. The school was the
first within the university, and the first predominantly white
educational institution in the South, to admit an African American
student (in 1953). VDS first graduated a woman with a Bachelor of
Divinity degree in 1930, later than many denominational schools and
Union Theological Seminary in New York, but well before Yale, Harvard,
and Chicago. VDS was the first nondenominational divinity school, and
the second theological institution (after Duke) in the whole country, to
establish a faculty position in Jewish Studies. VDS was the first major
theological school in the country to appoint a woman, Sallie McFague [TeSelle],
as Dean. As various essays in this volume point out, the Divinity School
has not always made as good on these initial achievements in progressive
leadership as some other schools have. Nonetheless, the school continues
to be one of a select few in the country that can claim to be in the
forefront of socially progressive theological leadership.
Current strengths
As James Duke's essay on "A Century and a Quarter
of Theology" outlines, relative to its cultural setting, Vanderbilt
Divinity School has always provided theological leadership of the first
rank. Moreover, for the past three decades the school possessed a
remarkably stable theological faculty that came to be regarded as the
equal of any in the nation. It is difficult to speak of a
"Vanderbilt school" in theology the way one used to be able to
speak of a "Chicago school" or the way one today may speak of
a "Yale school" or a "Duke school." Clearly,
theology at VDS has continued to be taught by men and women who
understand themselves to be practitioners as well as interpreters of the
Christian faith and tradition. Clearly, also, the VDS theological
faculty has avoided the parochialism that has characterized theology at
Yale, Duke, and such prominent denominationally affiliated schools as
Princeton. James Duke's essay provides an insightful review of the
theological orientations and projects of the five faculty members at
Vanderbilt who have left their marks on the teaching of theology there.
Perhaps due to my own connection to VDS, which I
attended from 1969-73, I found the essays in the latter two-thirds of
this book to be more engaging than those that came first. In addition to
Duke's review of theology at Vanderbilt, these included accounts by Kim
Maphis Early on "Women's Work," Peter J. Haas on "Jewish
Studies at Vanderbilt," and Peter J. Paris on "The African
American Presence in the Divinity School." Faculty member Howard
Harrod provides a sociological and phenomenological interpretation of
"Social Transformation and Theological Education at Vanderbilt
since 1960" that evoked memories of what it was like to be a
divinity student living through the most creative and disruptive period
in our nation's recent history.
Former chair of the Graduate Department of Religion
(and former Witherspoon President and current Witherspoon Issues
Analyst) Gene TeSelle writes on the role of "Graduate Studies in
Religion," with reflections on the rise of religious studies in the
post-World War II period. In "Tracking the Course of Study in the
Divinity School," recently retired theologian Edward Farley
describes the evolution of the curricula from the Methodist Course of
Study to the emergence of "The Minister as Theologian" as the
governing rubric since 1980. He also notes recent intensification of
commitments to praxis and pluralism as the school has become more
diverse and more inclusive of women (in the majority since 1992),
African American and other racial minorities, gays and lesbians, and
persons from non-Christian traditions. Disciples of Christ members will
be particularly interested in Anthony L. Dunnavant's chapter on
"Educating Disciples," which recounts the unique role that the
Divinity School has played in preparing ministers of that denomination,
especially in the South.
"The Lawson affair"
For me, the chapter on the notorious "Lawson
Affair" was most engaging of all. James Lawson was an outstanding
African American student at VDS who assumed a highly visible leadership
role in Nashville during the lunch-counter sit-ins of 1960. Under
pressure, the chancellor of the University, Harvie Branscomb brought the
matter to the university's Board of Trustees, who had him expelled. Soon
thereafter, a majority of the Divinity School faculty submitted, or
threatened to submit, their resignations if he was not re-admitted to
the school. Before the revelations disclosed in this chapter, if was
generally thought--at least by people associated with the Divinity
School--that Branscomb and the Board only backed down after several
members of the medical school faculty, who were good for some $7 million
in research grants, joined ranks with the Divinity School faculty in
threatening resignation. But it seems there was more to it than that.
Editor Dale Johnson brought together several of the
more knowledgeable and involved parties to this case for a conversation
about the events that took place. We are thus presented with a
transcription of that conversation in which we learn, in particular, how
physics faculty member Charles Roos interceded with the chancellor and
the President of the Board, Harold Vanderbilt, to reach a resolution
that would permit Lawson to return. The key, according to Roos, was to
help Branscomb find a way to exercise administrative power that would
confirm he was in charge, while at the same time allowing him to undo a
decision he had--apparently, on hindsight, regrettably--made.
By the time this matter was resolved, Lawson had moved
to Boston, where he completed his theological education. An important
milestone was passed, however, as the University's leadership had
decided that Vanderbilt was going to be a university after all, and not
just a "southern finishing school." The acceptance of black
students at Vanderbilt could no longer be a matter of genteel
accommodation--"the mere formality of racial desegregation,"
in Peter Paris' words--but would gradually take the form of a more
substantive commitment to civil rights and racial justice. The
"Lawson affair" received significant national attention. Had
it been less positively resolved, both the University and its Divinity
School could have suffered greatly. The Divinity School had played a
strategic role in Vanderbilt University's coming of age.
Looking ahead
This book is important for the distinctive and
insightful perspective it brings to the story of theological education
in America. It belongs in college, university, seminary, and divinity
school libraries. Pastors and other church leaders will find in it
valuable lessons, and perhaps some inspiration, regarding the tasks of
bearing faithful and articulate witness to the Christian Gospel in often
inhospitable times and places. I hope that it will inform and guide new
generations of Vanderbilt Divinity School faculty, administration, and
students, and that it will be a resource for many others who care about
the intellectual, moral, and spiritual integrity of theological
education. What this graduate found at VDS, and trusts the school will
continue to provide, is an antidote to a narcissistic culture that finds
many in our churches pursuing the most illiberal of resolutions to the
tensions of religious identity: parochial theological insularity and
materialistic capitulation.
