Monthly Archives: February 2025

Who Hijacked the American University?

I just finished my second reading of The Breakdown of Higher Education: How it Happened, the Damage it Does & What Can Be Done by John M. Ellis (New York: Encounter Books, 2021). I think you’d find this book illuminating even if you don’t teach in a university; many of you attended one or you may want your children to do so. If you attended a college 25 or more years ago, you may have fond memories of great teachers and classes. I certainly do. But this book will help you to see that today’s university is not the same place as the one where you or your parents received their education.

The Author

John M. Ellis gave nearly 50 years to higher education as a professor of German language and literature in three countries, spending the majority of his career at the University of California, Santa Cruz. He is the current president of the California chapter of the National Association of Scholars, an organization devoted to returning higher education to its traditional academic purpose. Ellis’s book does exactly what its title says it does. It documents the very sad tale of how the once great American universities, which valued reason, facts, debate, analysis, and principled critique, have been hijacked by radical politics. The chapter titles unfold the story:

1. What Do Those Near-Riots Tell Us About The State Of Higher Education?

2. Who Are The People Destroying Our Universities?

3. How Was It Possible For This To Happen?

4. Sabotaging Education For Citizenship

5. Graduates Who Know Little And Can’t Think

6. The Wretched State Of The Campuses

7. The Campus World Of Lies And Deceit

8. What Can Be Done To Restore Higher Education

The Sad Story

If you are interested in an insider’s perspective on the sorry state of higher education in the United States, read this book. In this post I won’t attempt to summarize the book chapter-by-chapter; it’s a story best told by the author. Instead, I will quote a condensed summary of the story from the last chapter and describe Ellis’s recommendations for reform:

What have we found? Solid evidence that most students after four years on a college campus show no improvement either in ability to reason or in general knowledge; college faculties now virtually cleansed of all but left-leaning professors, and with the controlling faction being radical political activists who have neither the wish nor the ability to be genuinely academic thinkers and teachers; classrooms everywhere used for preaching the ideology of those political activists, not to teach students how to think for themselves—minds manipulated instead of minds opened; a campus atmosphere where a vicious intolerance for right-of-center opinion makes serious discussion of the issues of the day impossible; an extreme, destructive version of identity politics entrenched both in the faculty and in aggressive politicized bureaucracies; a climate of fear with respect to matters of political or social ideology throughout the campus; major damage to the prospects of upward mobility for minorities; a virtual end to teaching of the U.S. Constitution, and U.S. history no longer taught in a balanced and intelligent way but instead used to further the radicals’ war against their own society; a dominant campus ideology that is irretrievably discredited by the misery it has brought wherever it has been tried…bitter, intolerant and ignorant hatred of the social and economic system that has made this nation the most successful in the history of the world; a determined attempt to end the kind of education that transmits the knowledge and wisdom of past generations; the nation’s political climate poisoned by the hate-filled attitudes that many students absorb from their radical professors; all of this sustained by a culture of deceit at every level of the campus; and students who remain strangers to any serious and well-informed discussions about social and political matters (pp. 171-172).

What Can Be Done?

Speaking from decades of experience, Ellis urges us to give up any illusions that American higher education can be reformed from within. It is so completely controlled by radical faculty activists and bureaucrats that it is impervious to rational considerations. Even the few administrators and board members who are not themselves sold out to the radical left are intimidated by rabid faculty activists or have already quit in disgust. Only external pressure can reform the universities. The power base of the radical faculty must be totally dismantled. So, how can this be done? Here are some of Ellis’s recommendations:

1. The radical faculty apparently think that state legislatures and donors will keep sending money and parents will keep sending their children and mortgaging their houses to pay tuition no matter what the faculty does. They are arrogant in their security. But if the state legislatures, pressured by public outrage, threaten to defund the beast unless it changes, parents refuse to pay tuition for political indoctrination and donors stop giving, the universities will have to listen. Tenure won’t protect you, if there is no money for your program!

2. State legislatures could abolish departments that they deem irreformable and others could be placed in “receivership” under new management to be reconstituted as genuinely academic programs.

3. The state could (and should) abolish all “studies” programs—gender studies, women’s studies, black studies, etc.—because they are by definition devoted to political ideology and activism rather than learning. They are anti-academic and deprive students of an education.

4. On an individual level, once the word is out that students cannot get an real education in the unreformed university, families may seek alternative ways to educate themselves. In other words, the monopoly of the activist university needs to be broken.

Next Time: Are Christian colleges immune from being stolen by radical activist faculty and ideological “studies” programs?

Is Liberation Theology Christian?

I am taking a break from my essays on higher education to ask, “Is Liberation Theology Christian?” A few years ago, I would have answered this question, “It depends.” Perhaps that was because I knew it only from books. But now my first impulse is to say “No!” because I find myself surrounded by “liberation” theologians, and I know firsthand where they are coming from. It does not matter what they focused on in graduate school—biblical studies, church history, systematic theology or practical theology—everything is about liberating the oppressed. They’ve multiplied like rabbits. It seems that within the past 10 years, every theology graduate program in America decided that the only subject worth studying is oppression and liberation. Everybody is a social ethicist and a political activist. And you advance your academic career by discovering new classes of oppressed people and ever more subtle ways oppressors oppress their victims.

Before I go further into my complaint, I should probably define liberation theology. Liberation theology is a general term for any system of theological thought that privileges “liberation” as the lens through which it views all the topics usually studied in Christian theology. It evaluates every theological utterance by its tendency to oppress or liberate some group of people. There are no neutral theological statements! Everything is political, and everyone has an agenda. The purpose of liberation theology is to critique theologies that justify oppression and construct theologies that justify the efforts of designated oppressed groups to liberate themselves. It is not to listen to the word of God, repeat it to the church, and obey it.

What kind of oppression does liberation theology have in mind? Not sin, death, and the Devil! These three are the classic oppressors of humankind from which traditional Christianity sought liberation through the gracious saving action of the Father, Son, and Spirit. In liberation theology, the oppressors are human beings and the social structures they create. Liberation theologians work to expose and critique the capitalism, patriarchy, white racism, homophobia, colonialism, transphobia, etc., that they see permeating American society. Liberation theology focuses on political liberation. And it draws on the socio-political analysis of Karl Marx and his contemporary followers often called neo-Marxists. They divide the world into the oppressor classes and the oppressed classes. It’s a very simple analysis of a very complicated world. And from this simple analysis liberation theologians derive a simple theology that divides people into good and bad, guilty and innocent based on group identity. The oppressors can make no defense and the oppressed can give no offense.

What gives these liberation theologies the appearance of being Christian? The simple answer to this question is that they argue that the God of the Hebrew prophets and Jesus Christ always took the side of the oppressed. Liberation theologians select such prooftexts as the Exodus story, some of Jesus’s statements, some of his interactions with the poor and rich, and a few other isolated statements in the Old and New Testaments. They sprinkle these quotes within an already complete system of social and political thought derived from Karl Marx and lead the reader to leap to the conclusion that the whole system springs from the essence of Christianity. But Christianity is completely superfluous to the doctrine. It is added to tickle Christian ears and, frankly, to deceive them.

Why do I say that liberation theology is not Christian? (1) Read any liberation theology you please—feminist, Black, womanist, gay, queer, and Latin American—and you will always find that the subjective experience of these groups is considered a divine revelation as authoritative, if not more so, than Scripture. No reading of Scripture, no matter how obvious to the ordinary reader, will be allow to subvert the “truth” of the subjective experience of oppression. But in any theology worthy of the designation “Christian,” Scripture must be acknowledged as the norm of all theological doctrine and ethics, and to reject this norm is to cease to be Christian. To continue posing as Christian is to lie and deceive. (2) Liberation theology selects one theme within Scripture—liberation—and subordinates everything else to it. Liberation theology does not therefore present the fulness of the gospel or the apostolic teaching; and this distortion through omission is a textbook definition of heresy.

Who is Responsible for Keeping Christian Colleges Christian? (Part Two)

In part one of this series, I summarized the central storyline of Larry G. Gerber, The Rise & Decline of Faculty Governance: Professionalization and the Modern American University (Johns Hopkins, 2014). Today I will venture a brief assessment of the book, after which I will focus on a concept pivotal to Gerber’s argument for faculty shared governance: faculty expertise. Gerber’s book focuses almost exclusively on state and secular private colleges. I will examine the scope and limits of faculty shared governance with Christian colleges in mind.

The Story and the “Slant”

The Rise & Decline of the Faculty is a very good book. Of course, all history books have a slant, but Gerber strives to tell the story fairly and accurately. As for the “slant,” you can see it in the title of the book. It’s the story of the “rise & decline” of faculty governance. Clearly for Gerber, the “rise” is a good thing and the “decline” is lamentable. He praises professionalism in higher education and condemns commercialism. Maximizing faculty control over the educational and academic aspects of the institution is a desirable aspiration and its diminishment is regrettable. Throughout the book the AAUP’s 1966 Statement on Government of Colleges and Universities serves as the standard by which to judge an institution’s commitment to faculty shared governance. To quote from the Statement again:

The faculty has primary responsibility for such fundamental areas as curriculum, subject matter and methods of instruction, research, faculty status, and those aspects of student life which relate to the educational process…

Faculty status and related matters are primarily a faculty responsibility; this area includes appointments, reappointments, decisions not to reappoint, promotions, the granting of tenure, and dismissal. The primary responsibility of the faculty for such matters is based upon the fact that its judgment is central to general educational policy. Furthermore, scholars in a particular field or activity have the chief competencefor judging the work of their colleagues; in such competence it is implicit that responsibility exists for both adverse and favorable judgments.

Moreover, genuine “shared governance” should include those rights mentioned in the AAUP Committee T’s 1940 report on the Place and Function of Faculties in College and University Government:

(1) opportunities for direct faculty communication with trustees; (2) faculty involvement in the selection of administrators (president, dean, department chair or head); faculty exercise of primary responsibility for appointing and promoting colleagues; (4) meaningful faculty participation in the budgetary process (Quoted in Gerber, pp. 75-76).

The Limits of Expertise

Gerber and the AAUP appeal to disciplinary expertise to justify granting the faculty a share in institutional governance. Professors possess expert knowledge in their area of study that can be assessed for its academic quality only by academic peers. Likewise, they know what students need to study to become competent in their discipline. Having gone through the process of mastering their fields and having years of experience of mentoring students, professors know best how to chart the path from novice to expert. Hence the faculty should be given the “primary responsibility” for the curriculum, faculty hiring, promotion, and granting or denying tenure. They should exercise control over teaching methods.

There is of course a certain plausibility to this argument. Administrators, donors, or trustees would do well to rely on the professors in the chemistry department to determine the quality of a chemistry professor’s research, the curriculum, and teaching methods within that department. Likewise for all the hard sciences. And yet even a non-scientist can tell when chemists, physicists, or biologists stray outside their expertise and begin to express metaphysical, religious, political, or moral opinions. Being an expert in one area does not make you one in other areas. Hence not even professors in the hard sciences should be allowed to use their expertise in science as a license to control other aspects of departmental life.

When you move out of the hard sciences into the social sciences and the humanities, the reign of expertise becomes even more questionable. Because these areas involve reflection on human beings’ free acts and creations, it is almost impossible to separate these subjects from the moral, political, religious, theological, metaphysical commitments of the professor. Your expertise in the descriptive methods of sociology or economics or your mastery of the history of the Roman Republic or knowledge of Buddhism or Christianity gives no greater authority to your opinions on morality or religion than a person without this knowledge. Being a good doctor does not make you a good parent or a good Christian.

Every university accepts the obligation to uphold certain legal and moral as well as academic standards. Plagiarism and falsification of research data are moral as well as academic infractions. Offenders’ disciplinary expertise cannot legitimately be used as justification for illegal or immoral behavior. Christian colleges have codes of conduct, faith commitments, and mission statements that express their Christian character. These moral, religious, and theological commitments are declared or made obligatory for faculty by the college’s charter or official policy statements. They are not subject to revision or revocation or disobedience or governance by way of faculty claims of academic expertise. For they are not academic judgments at all but axiomatic, foundational or legislated values and can be modified only by boards of trustees.

Shared Governance or Collegiality?

In my view, then, “governance” is the wrong word to describe faculty responsibilities. And its use in university policy statements is misleading. Faculty do not have ultimate authority to do anything. They must pursue the priorities and execute the policies of the university, which is under the governance of its board of trustees. They work under the guidance of the administration, which is also answerable to the board of trustees. Faculty are indeed selected because of their “expertise” in their fields, and in view of their knowledge and skills, they are granted a certain leeway for exercising professional judgment in carrying out their responsibilities. For this arrangement to work effectively, however, professors must use their freedom wisely to fulfill their responsibilities faithfully as befits professionals. For administrators to fulfill their responsibilities faithfully, they must listen to the faculty as it explains what it needs to carry out its duties effectively. And the flow of information must ultimately reach the board of trustees, so that they, too, can fulfill their responsibilities. I suggest dropping the word “governance” and replacing it with collegiality. Collegiality names an attitude of collaboration and mutual respect in working for the same cause.*

Professional Practice

Governing is not within the proper scope of the profession of “professor.” Just as such professionals as doctors and lawyers practice medicine and law, professors practice their highly specialized craft. Every profession has its tradition of credentialling, “best practices,” and code of ethics that defines its scope. And usually, professions have some means of regulating themselves. But doctors who work for hospitals or HMOs and lawyers who work for law firms combine the identities of professional and employee. In the same way, professors are professionals, but working for a college makes you an employee also. Employees do not govern the institutions for which they work. Professionals are responsible to the ideals of the profession and employees are responsible to the boards of trustees and administrators who themselves are responsible to seek the long-term welfare of the institution. Only open lines of communication and mutual respect can make this marriage work.

*The term “collegiality” was used by mid-twentieth-century Roman Catholic theologian Yves Congar to describe a relationship of cooperation and mutual respect between the Pope and the bishops. It was designed to soften the hierarchical view of the relationship without denying the ultimate governing authority of the Pope over the church.

Who is Responsible for Keeping Christian Colleges Christian? (Part One)

Today I continue my series on the contemporary challenges to the viability of the Christian college. In past essays I’ve focused on academic freedom. In this essay I want to explore the concept of “shared governance,” that is, faculty participation in the decisions that determine the academic quality and educational effectiveness of the college. In the literature I’ve read, academic freedom, tenure, and shared governance are held to be the mutually entailed rights that transform college teachers from employees into professionals. Apologists for the profession justify granting professional status and bestowing these three privileges on professors by appealing to their disciplinary expertise and their unique contributions to democratic society.

It should come as no surprise that even professors in Christian colleges desire such privileges. But will giving them such powers tend to preserve or erode the Christian character of the Christian college? I am a professor and have never served as an administrator or on the board of trustees of a college. I am content in my role as a thinker, teacher, and researcher. For many reasons and much bitter experience, I am very clear that the faculty is not a reliable guardian of the Christianity of a Christian college. Boards of Trustees and administrators—especially presidents—must serve as the guardians of the Christian mission of Christian colleges. That is where I am headed, but first we need to get clear on the history of the concept of “shared faculty governance.”

I will get us into this subject by reviewing, analyzing, and applying Larry G. Gerber’s The Rise & Decline of Faculty Governance: Professionalization and the Modern American University (Johns Hopkins, 2014). Gerber is a historian of twentieth-century America with a long-term interest in faculty governance and a career of involvement with the American Association of University Professors. The book contains an introduction, five core chapters, and a conclusion. Typical of history books, each chapter covers a time span marked off from the preceding and the following by a turning point of some kind. The periods are; before 1876, 1870-1920, 1920-1940, 1940-1975, and 1975 to the present.

College Governance Before 1876

In the Colonial era and beyond, American colleges were organized under governing boards of trustees and “strong presidents” (p. 15), a pattern that continues to exert strong influence today. Education at these colleges focused on character formation rather than “on intellectual inquiry and discovery” (p. 16). The faculty were usually younger, recent graduates headed for the ministry or another profession with no plans for a lifetime career as a professor. In 1817, Yale president Jeremiah Day took a significant step toward shared governance by inviting the Yale faculty to participate in the appointment of new faculty (p. 17). As more and more faculty studied abroad and came to see themselves as subject area experts, they began to expect more respect from administrators and boards of trustees. Under the influence of the German model of higher education, Henry P. Tappan, president of the University of Michigan, speaking before the university senate in 1861, urge that “no laws or regulations should be made without the concurrence of the faculties; and the appointive power should rest with the University Senate” (p. 21). Even into the 1870s, however, “the idea of a formal academic career was still in its infancy” (p. 25).

The Emergence of a Professional Faculty, 1870-1920

Between 1870 and 1920 several factors contributed to the growing professionalization of the professorate and the corresponding demand for greater faculty control over the academic aspects of the university. Over 5,000 American scholars studied in Germany between 1870 and 1900, and they returned intent on implementing the German model in American universities. Founded in 1876, Johns Hopkins University patterned itself on German educational principles to a great extent. The newly founded universities of Cornell and the University of Chicago as well as the older universities, Harvard, Columbia and the University of Michigan, competed for faculty from the best scholars available. Because of their growth in size and increasing specialization, the university department became the center of day-to-day academic life. Professors began to root their identity more in nation-wide specialty areas of study and professional organizations than in their local college or university. It was in this era that the PhD became the required credential for teaching at elite universities. Under pressure from these forces, boards of trustees and administrators began to acquiesce to professionalized faculty demands for more shared governance, academic freedom, and tenure. Gerber summarizes these changes in words that focus on academic freedom but apply to faculty shared governance:

The more rigorous and specialized postgraduate training required to become a faculty member at American’s emerging universities provided a basis for claiming both the right to, and the need for, a more robust form of academic freedom than had been known in America’s antebellum colleges. Expertise was thus a crucial component of the emerging concept of academic freedom (p. 46; emphasis added).

This era saw the founding of the American Association of University Professors, about which I have written in previous essays.

The Development of Faculty Governance 1920-1940

In this chapter and in the rest of the book the newly founded AAUP takes center stage. Gerber recounts the three stories of what he and the AAUP consider arbitrary and authoritarian conduct by university presidents and boards. These episodes take place at Washburn College, Clark University, and the University of California (pp. 61-65). In 1940, the AAUP’s Committee T on Place and Function of Faculties in College and University Government report highlighted four areas of concern voiced by faculty nationwide:

(1) opportunities for direct faculty communication with trustees; (2) faculty involvement in the selection of administrators (president, dean, department chair or head); faculty exercise of primary responsibility for appointing and promoting colleagues; (4) meaningful faculty participation in the budgetary process (pp. 75-76).

According to Gerber, in 1940 very few faculty in American colleges enjoyed these rights, which are clearly aspirational for the AAUP.

Developing Consensus on Shared Governance, 1940-1975

The AAUP’s 1966 Statement

The years between 1940 and 1975 saw unprecedented growth in student population, public financing, and world-wide prestige in American colleges and universities. Demand for qualified professors outstripped supply. By 1973, a “consensus” had developed within higher education of “the advisability of granting faculty primary responsibility for making most academic decisions” (p. 82). One of the most significant landmarks of this era was the publication of the 1966 Statement on Government of Colleges and Universities, a joint statement of the AAUP, the ACE (the American Council on Education, and the AGB (the Association of Governing Boards).

Section 1 introduces the document. Section 2 deals with the “joint Effort” in which the trustees, administration, and the faculty participate jointly. These include general education policy, internal operations, and external relations. Sections 3 and 4 deal with the duties of the governing board and the president respectively. Section five lays out the scope of faculty duties and privileges:

The faculty has primary responsibility for such fundamental areas as curriculum, subject matter and methods of instruction, research, faculty status, and those aspects of student life which relate to the educational process…

The faculty sets the requirements for the degrees offered in course, determines when the requirements have been met, and authorizes the president and board to grant the degrees thus achieved…

Faculty status and related matters are primarily a faculty responsibility; this area includes appointments, reappointments, decisions not to reappoint, promotions, the granting of tenure, and dismissal. The primary responsibility of the faculty for such matters is based upon the fact that its judgment is central to general educational policy. Furthermore, scholars in a particular field or activity have the chief competence for judging the work of their colleagues; in such competence it is implicit that responsibility exists for both adverse and favorable judgments.

The chair or head of a department, who serves as the chief representative of the department within an institution, should be selected either by departmental election or by appointment following consultation with members of the department and of related departments; appointments should normally be in conformity with department members’ judgment.

Agencies for faculty participation in the government of the college or university should be established at each level where faculty responsibility is present. An agency should exist for the presentation of the views of the whole faculty.

Professional Association or Trade Union?

For most of its existence the AAUP stood firmly against faculty unionization. Indeed, most faculty at elite research universities shared this rejection, because the notion of professional expertise and faculty shared governance, which focus on quality of education and the common good, seems incompatible with the self-interested goals and adversarial methods of trade unions. In 1971, however, the AAUP relented and accepted collective bargaining as one way to achieve its goals. The debate about the compatibility of the two approaches still rages within higher education.

This era saw the high watermark of faculty shared governance. But by 1975 storm clouds began to darken the horizon: the dramatic rise in the use of “contingent faculty,” the advent of the “for profit” university, and the influence of the market, consumer, and corporate model on higher education.

Corporatization and the Challenges to Shared Governance, 1975-Present

Changing Social Conditions

By the mid-1970s, the flood of students from the baby boom generation slowed to a trickle. Just as the undergraduate student population declined, a glut of new job-seeking Ph.Ds. entered the job market. States like California and Michigan that had poured money into their systems of higher education in the booming post-World War Two era reduced their support by a third. At the same time, states and the federal government imposed a huge number of new regulations, which diverted funds from professors to the ranks of new administrators, compliance officers, and support staff (p. 155).

Responses to the Challenges

Responses to these challenges were predictable. Cost-cutting, reorganization, competing for students by appealing to their and their parents’ immediate wants, and turning to lower-paid graduate students and other contingent faculty to teach courses. By the 2010s, when you include graduate students, 60% of teaching was done by part-time faculty (p. 147). Currently, less than one third of faculty in American colleges and universities serve in tenured or tenure-track positions (p. 9). According to Gerber, this shift amounts to the “deprofessionalization” of the faculty (pp. 146-147). Contingent faculty do not have the benefits of tenure, full academic freedom, or participation in faculty governance.

The Management Revolution

In his highly influential book, [Academic Strategy: The Management Revolution in American Higher Education (Johns Hopkins University Press, 1983], George Keller argued that American colleges and universities faced “the specter of decline and bankruptcy” (p. 123). This crisis was brought on by a “leadership crisis,” a “breakdown of leadership” (p. 123). Governance must not be divorced from “concerns about an institution’s financial condition and future economic viability” (p. 123). Keller “criticized the effectiveness of faculty senates and the increasing tendency of faculty members to focus on their own individual interests rather than the collective well-being of the institutions in which they worked” (p. 123). According to Keller, the AAUP’s view of faculty governance was “stuck in a historical freezer” (p. 123). Every organization needs “a single authority, someone or some body of people authorized to initiate, plan, decide, manage, monitor, and punish its members” (p. 123). For colleges and universities, this authority naturally falls to the president and the board.

Limits on Unionization

As we discussed above, drives to unionize college faculty seemed to many professors to be at odds with the push toward greater faculty participation in governance. This tension factored heavily in the Supreme Court case NLRB v. Yeshiva University (1980). The Yeshiva University Faculty Association appealed to the National Labor Relations Board (NLRB) for the right to represent the Yeshiva faculty in collective bargaining. Yeshiva University argued that the faculty already enjoyed a share in the governance of the University and therefore it should be considered management instead of labor. The Court agreed with Yeshiva. Private college faculty members are not eligible for collective bargaining under the rules of the NLRB; they are “managerial employees” “involved in developing and enforcing employer policy” (p. 132). This case effectively ended efforts to establish collective bargaining at private colleges and universities in America.

Other Responses

The rise of for-profit colleges and universities (e.g. University of Phoenix), which hire mostly part-time faculty to teach administratively designed curricula, is a huge thread to shared governance and to the ideal of a liberal arts university, which views education to be a service to the common good (pp. 145-146).

To make adapting to changing economic circumstances easier, some administrators wish to shift tenure from being a university-wide status to applying only to a department (p. 153). Should a department prove economically unviable and become subject to reduction or closure, tenure will not protect a faculty member from being released. In another development weakening tenure, and consequently academic freedom, most universities now require tenured faculty to undergo periodic post-tenure reviews.

Recently, the Association of Governing Boards, which joined the AAUP and the American Council on Education in the 1966 Statement on Government of Colleges and Universities, retreated from full-throated support of faculty shared governance (pp. 155-156 ff). The AGB’s 1998 Statement on Board Responsibility for Institutional Governance, lamented “academia’s appetite for the kind of excessive consultation that can bring the institution to a standstill” (p. 156). The Statement calls for giving greater authority to the president to reshape the university in situations wherein changes must be made rapidly.

Shared Governance and the Future of Liberal Education

In his conclusion Gerber again laments the “commercialization” of higher education and the threat it poses to “the validity of ideal professionalism—and ideal premised on the possibility of individuals using their expertise in a disinterested way to advance the common good” (p. 165-166). In a final call to action, Gerber urges

If any group is to take the lead in standing up for academic values and the importance of a liberal education and trying to prevent the further degradation of the quality and narrowing of purpose of our colleges and universities, it must be the faculty, who must reassert their commitment to a broad conception of their professional rights and responsibilities…The practice of shared governance that developed in American colleges and universities were thus not simply a privilege and perquisite of the professorate; they were a necessary condition for the development of a system of education that became the envy of the rest of the world. Reinvigorating the practices of shared governance on American college and university campuses will be critical if the United States is to maintain its position of global leadership in higher education (pp. 169-170).

Next Time: How does the concept of “shared governance” apply to Christian colleges?