THE CONTRIBUTION OF BIBLICAL STUDIES TO THE LIBERAL ARTS EDUCATION: THE MODEL OF PATTEN COLLEGE + HANNAH K. HARRINGTON + Assistant Professor of Old Testament and Hebrew Chairperson of the Division of Biblical and Theological Studies Patten College How can a biblical curriculum which takes as its fundamental premise the authority of Scripture be integrated within the liberal arts education? Is it possible for biblical studies courses at a religious institution of higher learning to claim academic status? It is my position that the integration of general education and biblical studies is not only possible but that the latter contributes strongly to some of the main components of a liberal arts education. In this short paper I would like to present as a case study the example of the Biblical and Theological Studies Division at Patten College to illustrate the integration of biblical studies with general education in the humanities. Patten College, a regionally accredited institution of higher learning offering a baccalaureate degree, requires 43 units of biblical studies of all its graduates in addition to required coursework in general studies and in the area of students' chosen majors. This core of courses in Bible and Theology provides not only a frame of reference for religious experience but represents a decided academic contribution to the total liberal arts education. It is this academic contribution which I wish to explore. 1 The academic mission of Patten College is to provide a coherent and integrated liberal arts education with a strong biblical emphasis for students from a broad diversity of backgrounds. The Biblical and Theological Studies Division contributes to the realization of this mission in three important aspects of its curriculum: course content, academic skills, and moral values. Course Content Like other courses in the humanities, biblical studies courses are comprised of content devoting serious attention to the areas of history, culture, and literature. Old and New Testament courses discuss history from the creation of the world to the origin and development of the Israelite race and its continuance in the Jewish people of the Persian and finally Greco-Roman eras. Historical Theology (Hi-123) continues the analysis of history into the era of the Christian Church from the first century through the Middle Ages, Renaissance, and Enlightenment periods. This study of history is important to the student of the Bible as well as to all who are truly interested in the Judeo-Christian roots of Western civilization. Course syllabi evidence not just a concern for chronology but for history in the broadest sense of the term, i.e., an exposition of and dialogue with the past as reflected in language, religion, culture, art, literature, geography and industry. To this end, biblical studies courses assume, complement and utilize the results of 2 prerequisite history courses such as History of the Ancient Near East (Hi-25) and History of the New Testament Period (Hi-101). Attention is also given in biblical studies courses to literary concerns. Students examine the biblical books for variation in the various authors' styles, presentations, messages, and uses of literary forms. For example, students examine the composition of chapters 1-2 of Amos for a purposeful literary arrangement which effectively conveys the author's message. Also, the four Gospels discuss the life of the same individual but represent four different literary presentations for four different communities. Biblical studies is also concerned with the social sciences. The latter analyze human interaction and cultural differences. Biblical studies is primarily interested in the human condition and the history of humanity's relationship with God and with fellow human beings. Scripture represents a wide variety of cultural differences, many of which are explored in courses in an effort to clarify the biblical text. Ancient Nuzi tablets clarify the sometimes culturally foreign acts and attitudes of the Hebrew patriarchs. Customs of ancient Babylon shed light on Daniel's experiences under King Nebuchadnezzar. Greek philosophy and Roman administration both form a necessary backdrop for an accurate understanding of the New Testament. As instructors and role models with a worldview based on the life and teachings of Jesus Christ, our mission can 3 be stated as "to bring the intellectual world into focus by means of Christian Biblical truth."1 As biblical studies professors, the converse is also true, i.e., our mission is equally to use the intellectual world to bring Scripture into focus. Academic Skills In support of the College's academic mission, biblical studies courses require and utilize college level skills. The ability to read capably and write cogently is mandatory for proper completion of course assignments, essays, research papers, and examinations in biblical studies courses-as in any other courses in higher education. The current course syllabi reveal the necessity of these skills and collected samples of completed assignments evidence the academic quality of student work. The Biblical Division works together with the English Department by requiring and implementing similar writing assignments in biblical courses. In addition to basic academic skills, the biblical studies courses at Patten demand special discriminatory and evaluation skills, perhaps even more than in other disciplines because of the theological nature of the content. For example, in theology courses, students must distinguish and evaluate conflicting theological views on the origin of man-Calvin versus Luther on predestination or premillennialist versus postmillennialist positions in eschatology. Alternative interpretations of certain 4 passages of text are presented and students are encouraged to debate and evaluate them. In other courses, texts are examined on issues of biblical criticism such as date, viewpoint, authorship and occasion. Various scholarly views on these subjects are analyzed for logical viability as well as inherent theological presuppositions. Moral Values Finally, the values promoted by Patten College, both implicit and explicit, in the instruction of biblical studies are not only beneficial but requisite for students to be considered truly educated citizens contributing in an ethical and responsible manner to society. Today's world is troubled by fraud and dishonesty in every rank, occupation, and social sector. To counter this unfortunate situation biblical studies promote life-enriching values including, for example, the ethical laws of the Mosaic Code which form the basis of contemporary common law, the emphasis on honest labor in biblical wisdom literature, and the compassion emphasized and exemplified in the life of Jesus Christ. In addition to providing a standard measure of justice and ethics, biblical studies stress the value of human dignity and individual worth. Some would deny the academic nature of any system which contains moral absolutes and insist that such absolutes form a closed mind.2 Unfortunately, the purported "open-mindedness" espoused in today's higher education has not produced responsible citizens. Rather, academia has 5 conveyed the message to students that tolerance is a higher virtue. Tolerance and appreciation for the differences in individual perspectives and life styles is certainly a much needed ingredient in society and is endorsed by the New Testament (Matt. 22:39; Gal. 3:28). However, the compromise of basic standards of morality in order to accommodate the most people has resulted in an indiscriminate blurring of the lines of responsible behavior in society. As long as no physical harm is involved, citizens are not forced to critically evaluate behavior and its emotional and psychological effects on others; rather, they are encouraged to accept it. For example, those who would allow students to attend classes in the nude no doubt pride themselves on their "open-mindedness."3 It appears that even a minimum standard of human decency cannot be taken for granted in today's world. Allan Bloom gives an apt definition of "open-mindedness" as portrayed by many academics: "It now means accepting everything and denying reason's power."4 Thus, biblical studies departments, while encouraging objectivity and demanding critical thinking, can contribute to the overall betterment of society by producing graduates who espouse reasonable standards of morality following guidelines set forth in Scripture. In conclusion, biblical studies courses, in support of the academic mission of Patten College, offer instruction in the areas of Bible and Theology which is not only fully integrated into the liberal arts education but contributes 6 strongly to some of the main components of liberal studies. Biblical studies courses at Patten: 1) provide broad content in the humanities, especially in the areas of history, literature, and the social sciences, 2) require and reinforce academic skills on the college level, and 3) promote and instill moral values necessary for responsible, ethically minded college graduates. One final note on the contribution of biblical studies to higher education is in order. Biblical studies courses add a dimension to the liberal arts education not usually included by other colleges and universities by emphasizing the spiritual as well as the intellectual component in the progress of humanity. To this end, courses emphasize and analyze the historical interaction between God and individuals and insist that this dialogue continues to speak to the spiritual and emotional needs of human beings today, providing them with an emotional-intellectual balance and enabling them to participate more effectively within society. Notes 1Joseph M. Ricke, "Perspective, Dialogue, Interpretation: An Approach to Faith and Literature," Faculty Dialogue 16 (Winter 1992): 7. 2Milton Rokeach, The Open and Closed Mind (New York: Basic Books, 1960), p. 60. 3Cf., The Daily Californian, University of California at Berkeley, September 30, 1992, p. 1. 4Allan Bloom, The Closing of the American Mind (New York: Simon & Schuster, 1987), p. 38. Cf., the discussion in William F. Cox, "The Bible and Rokeach's Theory: Two Contrasting Views on Open-Mindedness," Faculty Dialogue 16 (Winter 1992): 79. 7 8