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Journal articles on the topic 'Christian universities and colleges – Swaziland'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Coley, Jonathan S. "Have Christian Colleges and Universities Become More Inclusive of LGBTQ Students Since Obergefell v. Hodges?" Religions 11, no. 9 (September 9, 2020): 461. http://dx.doi.org/10.3390/rel11090461.

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Due to rapid changes in societal attitudes toward LGBTQ (lesbian, gay, bisexual, transgender, and queer) people, as well as the U.S. Supreme Court’s 2015 decision Obergefell v. Hodges legalizing same-sex marriage nationwide, Christian colleges and universities are experiencing more pressure to become inclusive of LGBTQ students. This article draws on U.S. Department of Education data on all four-year, not-for-profit Christian colleges and universities, as well as an original longitudinal dataset of LGBTQ student groups across Christian colleges and universities, to describe the landscape of LGBTQ student inclusion on Christian campuses before and after Obergefell v. Hodges. In 2013, two years before the U.S. Supreme Court legalized same-sex marriage, just under half (45%) of Christian colleges and universities had LGBTQ student groups. However, the U.S. Supreme Court’s Obergefell decision has evidently had little effect on holdouts: in 2019, the percentage of Christian colleges and universities that were home to LGBTQ student groups was only slightly higher (47%). Logistic regression analyses reveal that Christian colleges and universities that have recently become home to LGBTQ student groups were already predisposed to having LGBTQ groups in the first place, given that they are associated with social justice-minded denominations, have large student bodies, and have higher percentages of women students. The article’s findings hold implications for ongoing research on the status of LGBTQ people within Christian institutions.

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McKnight, Cynthia M., David D. McIntire, and Douglas P. Stude. "Faculty Governance At Evangelical Christian Colleges And Universities." Christian Higher Education 6, no. 2 (April 2, 2007): 79–87. http://dx.doi.org/10.1080/15363750500182851.

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Coley, Jonathan S. "Reconciling Religion and LGBT Rights." Social Currents 4, no. 1 (July 31, 2016): 87–106. http://dx.doi.org/10.1177/2329496516651639.

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Why do some Christian colleges and universities approve lesbian, gay, bisexual, and transgender (LGBT) groups and inclusive nondiscrimination policies while others resist them? Scholars are beginning to develop models to explain LGBT inclusion in schools, but they have undertheorized the role of religion in facilitating or impeding LGBT inclusion. In this article, I draw from the literature on religion and the “culture wars,” especially insights into religions’ theological orientations, to explain Christian colleges and universities’ inclusion of LGBT students. I show that communal orientations—theological emphases on social justice—strongly predict the adoption of LGBT groups and inclusive nondiscrimination policies at Christian colleges and universities. By contrast, individualist orientations—theological emphases on personal piety—impede the adoption of such groups and policies. Importantly, I find little support for alternative explanations of Christian colleges and universities’ inclusion of LGBT students that focus on liberal or conservative teachings on same-sex relationships. Beyond bridging literatures on the political sociology of LGBT rights and religion and the culture wars, the article supports an emerging theoretical framework for understanding the role of religion in a wide range of social justice debates.

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Jeffers, James S. "Envisioning a Christian Liberal Arts Education." Journal of Interdisciplinary Studies 14, no. 1 (2002): 141–64. http://dx.doi.org/10.5840/jis2002141/27.

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Increasing specialization and the fragmentation of knowledge have become the hallmarks of contemporary higher education. The general education or core curriculum at American colleges and universities has gradually also lost its useful original purpose to help each student become an educated person with a clear set of beliefs and values, a citizen capable of leading a moral, compassionate, and committed life. Christian hitter education has followed this general trend, despite the fact that most Christian colleges and universities have a core identity which they want to pass on to their students. The Torrey Honors Institute at Biola University offers a way for Protestant Christian colleges to revitalize their liberal arts education. Its curriculum uses the Great Books of the West to combine the study of theology and the Bible with the study of the humanities and social sciences. Its pedagogy uses elements of active learning as well as mentoring and technical innovations, to enhance the classroom experience.

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Vanderwoerd, James R., and Albert Cheng. "Sexual Violence on Religious Campuses." Canadian Journal of Higher Education 47, no. 2 (August 27, 2017): 1–21. http://dx.doi.org/10.47678/cjhe.v47i2.187967.

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Religious colleges and universities make up a substantial segment of the higher education landscape in North America, but the incidence of sexual violence on these campuses remains understudied. This study estimates the incidence of sexual violence on independent Christian campuses using a sample of part-time and full-time undergraduate students (N = 668) from eight private Christian colleges in Ontario, Canada. Using two widely used measures of sexual violence enabled comparisons with studies of self-reported incidents at secular and public colleges and universities. The findings show that 18% of women at religious colleges reported experiencing unwanted sexual contact within the past year, compared to studies of self-reported rates on secular campuses ranging from 21.4% to 31.4%. Exploratory investigation of factors related to victimization suggests that religious colleges may provide a “moral community” that could reduce the risk of sexual violence.

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Lumsden, D. Barry, John G. Plotts, C. Richard Wells, and Ron W. Newsom. "Profiling the Presidents of Christian Colleges and Universities: A Comparative Study." Journal of Research on Christian Education 9, no. 1 (March 2000): 61–74. http://dx.doi.org/10.1080/10656210009484897.

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7

PHILLIPS, W. KENNETH. "TEACHING TECHNIQUES AMONG CHINESE INTERNATIONAL STUDENTS IN CHRISTIAN COLLEGES AND UNIVERSITIES." Christian Higher Education 1, no. 4 (October 2002): 347–69. http://dx.doi.org/10.1080/15363750214578.

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8

OBENCHAIN, ALICE M., WILLIAM C. JOHNSON, and PAUL A. DION. "INSTITUTIONAL TYPES, ORGANIZATIONAL CULTURES, AND INNOVATION IN CHRISTIAN COLLEGES AND UNIVERSITIES." Christian Higher Education 3, no. 1 (January 2004): 15–39. http://dx.doi.org/10.1080/15363750490264870.

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9

Johnson, Jacob J. "Attention-Deficit/Hyperactivity Disorders Among Students in Christian Colleges and Universities." Christian Higher Education 10, no. 1 (January 13, 2011): 57–70. http://dx.doi.org/10.1080/15363751003609119.

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10

Fagan, Ronald W., and Raymond G. DeVries. "The practice of sociology at christian liberal arts colleges and universities." American Sociologist 25, no. 2 (June 1994): 21–39. http://dx.doi.org/10.1007/bf02691951.

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11

Israel, John. "The Beida-Tsinghua Connection: Yenching in the World of Beijing’s Elite Universities." Journal of American-East Asian Relations 14, no. 1-2 (2007): 61–77. http://dx.doi.org/10.1163/187656107793645096.

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AbstractYenching University did not exist in isolation but was part of several overlapping educational networks, international, national, sectarian, and local. Internationally, it was a modern Christian liberal arts university, comparable to Christian higher educational institutions in the United States and elsewhere in the world. Nationally, it was one of the colleges under the aegis of the United Board for Christian Higher Education in China and, more broadly, part of a modern higher educational network, centered in the large cities of eastern China. Locally, it was a component of a super-elite North China complex of higher education located in Beijing and Tianjin. This complex, as Yeh Wen-hsin has pointed out in her taxonomy of Republican-era higher education, stood in contrast with Guomindang universities such as National Central and Sun Yat-sen, as well as with teachers colleges, provincial universities, diploma mills, and other less renowned institutions.

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12

Alleman, Nathan F. "The Christian College Advantage? The Impact of Christian Versus Secular Training Among Faculty at Christian Colleges and Universities." Journal of Research on Christian Education 24, no. 3 (September 2, 2015): 252–70. http://dx.doi.org/10.1080/10656219.2015.1100101.

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13

Flaniken, Forrest, and Rosa Cintron. "The Status Of Performance Appraisal At Christian Colleges And Universities: Preliminary Results." Contemporary Issues in Education Research (CIER) 4, no. 1 (January 7, 2011): 27–38. http://dx.doi.org/10.19030/cier.v4i1.979.

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People are the lifeblood of colleges and universities. If there are no students, faculty, administrators, and staff, there cannot be a college or university. People are their primary resource, and the development of these people is their raison d'être. Due to the paramount importance of the people who are in higher education, it is essential to understand how well these personnel are performing in their roles and if they are fulfilling the responsibilities for which they were hired.

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Henck, Anita Fitzgerald. "Walking the Tightrope: Christian Colleges and Universities in a Time of Change." Christian Higher Education 10, no. 3-4 (July 2011): 196–214. http://dx.doi.org/10.1080/15363759.2011.577711.

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15

Barwegen, Laura. "The Value of Social Science Research in Christian Education Programs." Christian Education Journal: Research on Educational Ministry 16, no. 3 (September 27, 2019): 495–510. http://dx.doi.org/10.1177/0739891319874357.

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Departments of Christian Education often find themselves in liminal spaces at colleges and universities somewhere between the theology of the humanities and the education of the social sciences, often not educating students well in research epistemologies of either. This article argues for the importance of including social science research methodology as an integral part of any Christian Education program.

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Bassett, Rodney L., Timothy Schwab, and Frederick Coisman. "A Comparison of Psychology Faculty Teaching at Christian Colleges and Universities during 1972 and 1984." Journal of Psychology and Theology 15, no. 3 (September 1987): 234–42. http://dx.doi.org/10.1177/009164718701500307.

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Psychology faculty at Christian colleges and universities responded to a survey assessing their professional backgrounds and current activities and interests. The results of this survey were then compared with a study reported by Ellison in 1973. This comparison looks at how faculty teaching in psychology departments at Christian institutions has changed over the last few years.

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17

Oci, Markus. "Sistem Akreditasi Pemantauan dan Relevansinya Bagi Sekolah Tinggi Teologi dan Sekolah Tinggi Agama Kristen." CARAKA: Jurnal Teologi Biblika dan Praktika 1, no. 1 (May 7, 2020): 17–28. http://dx.doi.org/10.46348/car.v1i1.14.

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Abstract. Accreditation is an assessment activity in accordance with established criteria based on the National Higher Education Standards. The legal basis for the monitoring accreditation contained in Permendikbud Number 05 of 2020 besides using the instruments as referred to in Article 10, the Accreditation of Study Programs and Higher Education also uses data and information on the PDDIKTI. In the implementation of monitoring accreditation, it is intended for Study Programs and Universities that already have an Accreditation warning. Reporting quantitative data and information in PDDIKTI as a measurement tool or document in the monitoring process of monitoring accreditation. Quantitative data and information in PDDIKTI include: education and teaching, research, community service. With the enactment of monitoring accreditation brings good news to Universities and Study Programs, where Universities and Study Programs are more focused on the TRI DARMA Higher Education (Education and Teaching, Research, Community Service) activities. For theological colleges and Christian religious colleges, which are routinely reported only in the field of education and teaching while the field of research and community service has never been reported in the PDDIKTI. Not all Theological Colleges and Christian Colleges routinely fill out and report data and information in PDDIKTI every semester and even every Academic Year. This becomes a problem for theological colleges and Christian colleges if they follow monitoring accreditation. The implementation of SPMI which includes: Determination, Implementation, Evaluation, Control and Improvement has not been maximized, there are even some Theological Colleges and Colleges of Christian Religion Colleges and Christian Religious Colleges Study Program have not implemented it.Abstrak. Akreditasi merupakan kegiatan penilaian sesuai dengan kriteria yang telah ditetapkan berdasarkan Standar Nasional Pendidikan Tinggi. Dasar hukum akreditasi pemantauan termaktum dalam Permendikbud Nomor 05 Tahun 2020 selain menggunakan instrumen sebagaimana dimaksud dalam Pasal 10, Akreditasi Program Studi dan Perguruan Tinggi juga menggunakan data dan informasi pada PDDIKTI. Dalam pelaksanaan akreditasi pemantauan diperuntukkan bagi Program Studi dan Perguruan Tinggi yang sudah memiliki peringat Akreditasi. Pelaporan data dan informasi kuantitatif di PDDIKTI sebagi alat ukur atau dokumen dalam proses penilaian akreditasi pemantuan. Data dan informasi kuantitatif di PDDIKTI mencakup: bidang pendidikan dan pengajaran, penelitian, pengabdian kepada kemasyarakat. Dengan diberlakukan akreditasi pemantauan membawa kabar baik bagi Perguruan Tinggi dan Program Studi, dimana Perguruan Tinggi dan Program Studi lebih fokus kepada kegiatan TRI DARMA Perguruan Tinggi (Pendidikan dan Pengajaran, Penelitian, Pengabdian Kepada Masyarakat).Bagi Sekolah Tinggi Teologi dan Sekolah Tinggi Agama Kristen, yang rutin dilaporkan hanya bidang Pendidikan dan Pengajaran sedangkan bidang Penelitian dan Pengabdian Kepada Masyarakat tidak pernah dilaporkan di PDDIKTI. Tidak semua Sekolah Tinggi Teologi dan Sekolah Tinggi Agama Kristen secara rutin mengisi dan melaporkan data dan informasi di PDDIKTI setiap semester bahkan tiap Tahun Ajaran. Hal ini menjadi permasalahan bagi Sekolah Tinggi Teologi dan Sekolah Tinggi Agama Kristen apabila mengikuti akreditasi pemantauan. Pelaksanaan SPMI yang meliputi :Penetapan, Pelaksanaan, Evaluasi, Pengendaliaan dan Peningkatan belum dimaksimalkan, bahkan ada beberapa Sekolah Tinggi Teologi dan Sekolah Tinggi Agama Kristen Perguruan Tinggi dan Program Studi Perguruan Tinggi Keagamaan Kristen belum menerapkannya.

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McDowell, Amy D. "Gay on God’s Campus: Mobilizing for LGBT Equality at Christian Colleges and Universities." Contemporary Sociology: A Journal of Reviews 48, no. 3 (May 2019): 296–97. http://dx.doi.org/10.1177/0094306119842138k.

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19

Davignon, Phil. "Factors Influencing College Choice and Satisfaction among Students at Christian Colleges and Universities." Religion & Education 43, no. 1 (September 15, 2015): 77–94. http://dx.doi.org/10.1080/15507394.2015.1090811.

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20

CEJDA, BRENT D. "PROFILING THE CHIEF ACADEMIC OFFICERS OF CHRISTIAN COLLEGES AND UNIVERSITIES: A COMPARATIVE STUDY." Christian Higher Education 1, no. 1 (January 2002): 3–15. http://dx.doi.org/10.1080/15363750213767.

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21

Payton, James R., and Richard Greydanus. "Non-Western Courses in Institutions in the Council of Christian Colleges and Universities." Christian Higher Education 7, no. 5 (October 10, 2008): 371–87. http://dx.doi.org/10.1080/15363750802134899.

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22

Joeckel, Samuel, and Thomas Chesnes. "The Challenge of Gender Equity Within the Council for Christian Colleges and Universities." Christian Higher Education 8, no. 2 (March 16, 2009): 115–31. http://dx.doi.org/10.1080/15363750802505510.

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23

Trudeau, Skip, Mike Hammond, Drew Moser, Danielle Eversole, and Austin Smith. "The Role of Campus Traditions in Campus Life at Christian Colleges and Universities." Christian Higher Education 18, no. 1-2 (January 2019): 24–36. http://dx.doi.org/10.1080/15363759.2018.1543243.

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24

Lawson, Kevin E., and Laurie A. Schreiner. "The Status of Doctoral Education in the Council for Christian Colleges & Universities." Christian Higher Education 20, no. 1-2 (January 1, 2021): 4–14. http://dx.doi.org/10.1080/15363759.2020.1848665.

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25

Patterson, James A. "BOUNDARY MAINTENANCE IN EVANGELICAL CHRISTIAN HIGHER EDUCATION: A CASE STUDY OF THE COUNCIL FOR CHRISTIAN COLLEGES & UNIVERSITIES." Christian Higher Education 4, no. 1 (January 2005): 41–56. http://dx.doi.org/10.1080/153637590507414.

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26

Lang, Andrew. "The Number of Credit Hours Required for Bachelor’s Degrees at Christian Colleges and Universities." Journal of the Scholarship of Teaching and Learning for Christians in Higher Education 8, no. 1 (May 1, 2018): 3–11. http://dx.doi.org/10.31380/sotlched.8.1.3.

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27

Roussel, Tiffany, and Russell K. Elleven. "Improving Resident Assistants: Female and Male Chief Housing Officers in Christian Colleges and Universities." Christian Higher Education 8, no. 5 (November 5, 2009): 393–404. http://dx.doi.org/10.1080/15363750902973519.

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28

Dahlvig, Jolyn E. "A Narrative Study of Women Leading Within the Council for Christian Colleges & Universities." Christian Higher Education 12, no. 1-2 (January 2013): 93–109. http://dx.doi.org/10.1080/15363759.2013.739435.

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29

Stevenson, Daryl H., and Paul D. Young. "The Heart of the Curriculum? A Status Report on Explicit Integration Courses in Christian Colleges and Universities." Journal of Psychology and Theology 23, no. 4 (December 1995): 248–60. http://dx.doi.org/10.1177/009164719502300404.

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Faculty in 46 Christian college and university psychology departments reported whether or not they teach explicitly integrative courses. Data analyzed included demographics, books used, course titles, pedagogical content and methods, and course goals. Results indicate that 33 of 46 institutions offer a full or partial course on integration. Most integration instructors are experienced, male, full professors, and typically teach seniors. Younger faculty place more emphasis on a value-committed approach, and women faculty are more likely to use cooperative learning. Instructors identified course goals and key issues suggesting that student outcomes ought to include deepening personal faith, understanding previous scholarly integrative thought, and critically evaluating new issues from a reasonably developed Christian world view. The absence of widespread consensus on form or content suggests that integrative instruction is closer to the margins than the heart of many psychology curricula in Christian institutions.

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30

Bratt, Kenneth. "Hearts and Minds: Honors Programs in North American Christian Institutions." Journal of Education and Christian Belief 14, no. 2 (December 2010): 7–18. http://dx.doi.org/10.1177/205699711001400202.

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For readers of this journal outside North America, the very concept of “honors education” may be confusing (since the word honours features in British and Commonwealth degree titles) or obscure (bringing to mind associations with aristocratic privilege or elitist competition). But in the United States the development of honors programs in colleges, and later honors colleges within universities, has been an important and growing trend of the last fifty years. Intended to recruit students of high intellectual aptitude, to serve their special needs, and to raise the academic profile of the host institution, honors programs have proliferated from a handful in the 1940s to more than 600, as catalogued in the most recent edition of Peterson's Guide to Honors Programs and Colleges (Digby, 2005). Even though the phrase “honors education” may have a peculiarly North American ring, the issues raised for those who teach highly talented university students are the same for Christian educators around the world, and very little has been published on the topic. With these essays we aim to identify some of the issues that are particularly relevant to Christian higher education for “honors” students, to explore how different theological traditions offer different pedagogical resources for teaching the gifted, and to describe some successful paradigms for cultivating hearts and minds toward service in the kingdom of God.

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Kliever, Lonnie D., and James Tunstead Burtchaell. "The Dying of the Light: The Disengagement of Colleges and Universities from Their Christian Churches." Academe 86, no. 1 (2000): 71. http://dx.doi.org/10.2307/40252343.

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Eagle, David E. "Book Review: Gay on God’s Campus: Mobilizing for LGBT Equality at Christian Colleges and Universities." Teaching Sociology 47, no. 1 (November 22, 2018): 67–70. http://dx.doi.org/10.1177/0092055x18814410.

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Burtchaell, James Tunstead. "The Dying of the Light: The Disengagement of Colleges and Universities from their Christian Churches." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 9, no. 2 (May 2000): 248–50. http://dx.doi.org/10.1177/106385120000900212.

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Araujo, Robert John, and James Tunstead Burtchaell. "The Dying of the Light: The Disengagement of Colleges and Universities from Their Christian Churches." Journal of Law and Religion 16, no. 2 (2001): 437. http://dx.doi.org/10.2307/1051676.

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Petrenko, Konstantin I., and Perry L. Glanzer. "THE RECENT EMERGENCE OF PRIVATE CHRISTIAN COLLEGES AND UNIVERSITIES IN RUSSIA:HISTORICAL REASONS AND CONTEMPORARY DEVELOPMENTS." Christian Higher Education 4, no. 2 (April 2005): 81–97. http://dx.doi.org/10.1080/153637590898970.

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Davignon, Phil, and Robert A. Thomson. "Christian Colleges and Universities as Moral Communities: The Effects of Institutional Characteristics on Student Religiosity." Review of Religious Research 57, no. 4 (March 24, 2015): 531–54. http://dx.doi.org/10.1007/s13644-015-0214-5.

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O'Brien, David J. "The Church and Catholic Higher Education." Horizons 17, no. 1 (1990): 7–29. http://dx.doi.org/10.1017/s0360966900019691.

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AbstractRecurrent debates about the church and higher education in the United States involve differing understandings of the nature and purpose of the church as well as differing understandings of the university. Catholic colleges and universities remain important but underutilized resources for the American church as it pursues its mission. Institutional, communitarian and servant models of the church must be examined more rigorously before they are used to prescribe changes in higher education. None is without problems. In a pluralistic and free society, a public church,” self-consciously mediating the tensions between Christian integrity, Catholic unity, and civic responsibility, provides an altogether appropriate stance for Catholic colleges and universities as well. It points not to a neat resolution of outstanding difficulties but to ongoing dialogue among the publics to which both church and higher education must address themselves.

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Aleksiun, Natalia. "Christian Corpses for Christians!" East European Politics and Societies: and Cultures 25, no. 3 (July 11, 2011): 393–409. http://dx.doi.org/10.1177/0888325411398913.

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In this article, the author analyzes the campaign that captured the attention of medical colleges at Polish Universities in Warsaw, Vilno, Cracow, and Lvov during the 1920s and 1930s. The author discusses calls made by right-wing students for a regular supply of Jewish corpses matching their percentage among the students, and the ways in which university authorities and Polish Jewish communal leaders responded to these demands. Clearly, driving Jews out of the medical profession combined traditional prejudicial thinking about Jews with modern racial science and corresponded with the more general call to remove Jews from free professions. However, the issue of Jewish corpses took this line of thinking into the realm of pathology. The author argues that taking issue with Jewish access to “Christian corpses” echoed perceptions of Jewish impurity. It implied that Jewish students constituted a danger not only to their Polish colleagues but even to the corpses of Christians, which they could somehow contaminate or violate. Thus, this campaign was based on the notion of essential difference between Jews and non-Jews even in death. It suggests a vision of society in which any contact between Jews and non-Jews was perceived as contaminating and dangerous.

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Longman, Karen A., and Shawna L. Lafreniere. "Moving Beyond the Stained Glass Ceiling." Advances in Developing Human Resources 14, no. 1 (November 7, 2011): 45–61. http://dx.doi.org/10.1177/1523422311427429.

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The Problem. While a variety of factors have historically limited access by women to top-level leadership positions across higher education, these factors become more complicated when juxtaposed with the theological commitments that influence the leadership journeys of women in these settings. The Solution. This article reviews the literature related to women in higher education leadership, with a particular focus on the state of women in leadership found in faith-based colleges and universities—as represented by the 110 member institutions of the Council for Christian Colleges & Universities (CCCU). It describes the results of in-depth research on the impact of a CCCU Women’s Leadership Development initiative, launched in 1998. Qualitative and quantitative evaluation data are discussed and implications outlined. The Stakeholders. The lessons emerging from this initiative and research can be helpful for postsecondary leaders, HRD and leadership development professionals, and all those who focus on developing women in higher education settings.

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40

Oberholster, Frederick R., John Wesley Taylor V, and Robert J. Cruise. "Spiritual Well-being, Faith Maturity, and the Organizational Commitment of Faculty in Christian Colleges and Universities." Journal of Research on Christian Education 9, no. 1 (March 2000): 31–60. http://dx.doi.org/10.1080/10656210009484896.

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HALL, M. ELIZABETH LEWIS, TAMARA L. ANDERSON, and MICHELE M. WILLINGHAM. "DIAPERS, DISSERTATIONS, AND OTHER HOLY THINGS: THE EXPERIENCES OF MOTHERS WORKING IN CHRISTIAN COLLEGES AND UNIVERSITIES." Christian Higher Education 3, no. 1 (January 2004): 41–60. http://dx.doi.org/10.1080/15363750490264889.

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MALLARD, KINA S., and MICHELE W. ATKINS. "CHANGING ACADEMIC CULTURES AND EXPANDING EXPECTATIONS: MOTIVATIONAL FACTORS INFLUENCING SCHOLARSHIP AT SMALL CHRISTIAN COLLEGES AND UNIVERSITIES." Christian Higher Education 3, no. 4 (October 2004): 373–89. http://dx.doi.org/10.1080/15363750490507384.

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Reyes, J. Roberto. "ParticularityandIntegration: Understanding of Ecocultural Niches and Their Implication for Fostering Diversity Within Christian Colleges and Universities." Christian Higher Education 12, no. 1-2 (January 2013): 35–50. http://dx.doi.org/10.1080/15363759.2013.739441.

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Wells, Cynthia A. "Renewing Our Shared Purpose: Considering Ernest L. Boyer's General Education Vision for Christian Colleges and Universities." Christian Higher Education 13, no. 1 (December 18, 2013): 43–60. http://dx.doi.org/10.1080/15363759.2014.856651.

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Fuist, Todd Nicholas. "Jonathan S. Coley: Gay on God’s Campus: Mobilizing for LGBT Equality at Christian Colleges and Universities." Review of Religious Research 60, no. 4 (May 31, 2018): 597–98. http://dx.doi.org/10.1007/s13644-018-0341-x.

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46

Moon, Dawne. "Gay on God’s Campus: Mobilizing for LGBT Equality at Christian Colleges and Universities, by JONATHAN S. COLEY." Sociology of Religion 80, no. 2 (2019): 272–73. http://dx.doi.org/10.1093/socrel/srz011.

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Badley, Ken. "Book Review: The Dying of the Light: The Disengagement of Colleges and Universities from Their Christian Churches." Journal of Education and Christian Belief 4, no. 1 (March 2000): 90–91. http://dx.doi.org/10.1177/205699710000400119.

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DUEMER, LEE S., and BRENT D. CEJDA. "DEFINING AND ARTICULATING COMMUNITY: EXAMPLES FROM SELECTED INSTITUTIONAL MEMBERS OF THE COUNCIL OF CHRISTIAN COLLEGES AND UNIVERSITIES." Christian Higher Education 2, no. 2 (April 2003): 125–37. http://dx.doi.org/10.1080/15363750302204.

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MORETON, APRIL L., and RON W. NEWSOM. "PERSONAL AND ACADEMIC BACKGROUNDS OF FEMALE CHIEF ACADEMIC OFFICERS IN EVANGELICAL CHRISTIAN COLLEGES AND UNIVERSITIES: PART I." Christian Higher Education 3, no. 1 (January 2004): 79–95. http://dx.doi.org/10.1080/15363750490264906.

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Liu, Haiyan. "Intellectual Group under the Influence of Two Cultures: A Historical Analysis of the Yenching Graduates in China." Journal of American-East Asian Relations 14, no. 1-2 (2007): 79–101. http://dx.doi.org/10.1163/187656107793645122.

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Abstract:

AbstractYenching is the most renowned of the Christian colleges in China. Whether in regard to the scale of the university, the atmosphere of the campus, or the quality of the faculty, Yenching’s reputation was comparable to China’s most well known national universities. However, the founder of Yenching, John Leighton Stuart, served as the American ambassador to China at a very sensitive period in Sino-American relations. Mao Zedong’s condemnation of Stuart’s actions as ambassador placed a shadow over Yenching that made it difficult for historians to evaluate Yenching University’s contributions to China.

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