Conferences can provide unique spaces to meet God. There are constant opportunities to meet new people, have thought-provoking dialogue, and find the Holy Spirit tugging you towards something you didn’t expect. Despite being virtual, ACPA21 and NASPA21 were no different. Over several weeks of conferencing, I found God speaking to me. I felt convicted and challenged as I heard keynote speakers speak on accessibility, racial injustice, and institutional change. I heard echoes of Scripture and writings by the saints as I participated in workshops and seminars. I was blessed and inspired through conversations with student affairs professionals. Though I am still processing my experience at both conferences, several moments made a distinct impression on me. Here are a few theological reflections on these pivotal moments.
“Inalienable Responsibilities”
No line from either conference has reverberated more in my mind than this word from Dr. Daniel Wildcat’s keynote: “We must move from inalienable rights to inalienable responsibilities.” Dr. Wildcat’s call holds incredible tension, especially for those of us who were formed by a highly individualistic conception of self and society. Inalienable rights are typically concentrated on oneself: I have certain rights of which no one else can deprive me. But inalienable responsibilities? That shifts the focus. I have certain duties towards others that I cannot abandon. The addition of responsibility to rights broadens an individualistic conception of society to a much more communal one.
In the context of Dr. Wildcat’s address, incorporating both rights and responsibilities as fundamental features of the human experience creates a path forward for institutions to restore rights and ancestral homelands to indigenous communities. It fosters an environment where individuals and organizations move past protecting their own resources at all costs to looking at ways to sacrificially work towards the good of those around them. For colleges and universities, the tension of rights and responsibilities can push stakeholders to approach historic injustices through restorative relationships.
Dr. Wildcat’s invitation to adopt inalienable responsibilities parallels a similar call in Scripture. God repeatedly instructed the people of Israel to enact both mishpat and sedaqa: “But let justice [mishpat] roll on like a river, righteousness [sedaqa] like a never-failing stream!” (Amos 5:24). Mishpat seeks to right the entirety of a wrong: “In the widest sense it means ‘to put things right,’ to intervene in a situation that is wrong, oppressive or out of control and fix it.”1 It includes punishing wrongdoers (Isaiah 66:16) and defending the vulnerable (Deut. 10:18). Sedaqa speaks to the way one demonstrates care for others. As Tim Keller explains, it “refers to day-to-day living in which a person conducts all relationships in family and society with fairness, generosity and equity.”2 Notably, sedaqa is contingent upon seeing oneself as relationally bound to others and an acknowledged duty towards them. Hamchand Gossai notes,
In order for an individual to be saddiq (righteous), it means that of necessity he or she must exist and live in a manner which allows him or her to respond correctly to the values of the relationship (which may include relationship of spouse, parents, judge, worker, friend, etc)...[it] is not simply an objective norm which is present within a society, and which must be kept, but rather it is a concept which derives its meaning from the relationship which it finds itself.3
Importantly, mishpat and sedaqa are commanded by God. Time and time again, God spoke through the prophets, “Do what is just and right.” God’s judgement on His people often comes because they fail to carry out justice and righteousness for the poor and oppressed. In Amos, God says that the people of Israel have sold their sedeq for silver (Amos 2:6). In Micah, God tells Judah that their failure to enact justice is even worse because He has already told them that He requires mishpat (Micah 6:8). For God’s people, whether of antiquity or today, mishpat and sedaqa are not optional.
Together, the biblical concepts of justice and righteousness lay a foundation for a community where everyone promotes the good of their neighbor. Justice is driven by relationship; broken systems and practices are addressed along with individual grievances.4 Everyone has a right to receive just and righteous treatment; they are also obligated to ensure the same for others. Recalling Dr. Wildcat’s phrasing, mishpat and sedaqa lead us to build communities of inalienable rights and inalienable responsibilities.
As we reconceptualize our colleges and universities as places to enact relationally driven justice and righteousness, I pray that we will find new opportunities to partner with indigenous communities and honor their connection to the land on which our institutions reside.
Spiritual Hospitality
There were only a handful of sessions on religious, secular, and spiritual identities (RSSI) at ACPA and NASPA; all of them pointed to a tremendous need for institutions to better equip personnel to address issues surrounding RSSI. In a particularly dire example from NASPA, Hillel International presented on the rise of antisemitic activity on its North American campuses. They’ve documented 180 cases of antisemitism in 2019 alone.
At ACPA, two sessions featured presentations on Christian privilege. We’ll explore Christian privilege in upcoming resources, but one facet of the presentation that stood out was the assumption of Christianity within self-described secular institutions. Excused holidays on the academic calendar are almost always Christian. Campus spaces for worship often feature Christian imagery. Dietary options in dining halls generally leave out options necessary for traditions that aren’t Christian. As one can imagine, this leads to some incredibly challenging situations for students. Excused absence requests for holy days get debated. Expansions of dining options are met with skepticism and budget concerns. Religious communities that can’t worship in the presence of particular images are driven to gather in storage facilities.
Richard Mouw, former President of Fuller University, provides a helpful framework for approaching interreligious cooperation in Uncommon Decency: Christian Civility in an Uncivil World. Mouw shares that Christians ought to demonstrate spiritual hospitality towards neighbors of other religions, spiritualities, and philosophies: “To show hospitality is to create space for the needs of others.”5 As Christians in higher education, we can help foster such hospitality towards other religious, secular, and spiritual identities. We can voice our support for access to worship spaces that meet the needs of different communities, excused time for holy days that aren’t on the Christian calendar (and don’t require students to go through lengthy, uncomfortable applications), and dietary accommodations. We can pursue more resources and training for faculty and staff around religious, secular, and spiritual identities.
Moreover, we need to address bigotry and violence towards our neighboring RSS communities. This begins with us. As Mouw reflects, “No spirituality of civility is adequate without self-critique.”6 We need to acknowledge and confess that the Western church has sought to bring about change through temporal power and coercion for much of its history. That history persists into the present moment. The “Unite the Right” rally in Charlottesville of 2017 and the Capitol siege of this year both featured Christian symbols and messages alongside antisemitic signage and rhetoric. We need to correct theologies and practices that encourage antisemitism, islamophobia, and other expressions of hatred towards RSS communities outside of our own.
We must also speak out publicly. After 9/11, Mouw reached out to the local Muslim community to voice support for them as he feared they would be targeted and blamed for the attack. He also made a point of publicly supporting the Muslim community: “Dialogue with Muslims was no longer something we did ‘below the radar screen.’ We now needed to talk openly to our fellow Christians…and we needed to give a show of support for our Muslim friends.”7 Christianity is the most well-resourced and known faith in our cultural context. When we speak publicly about the rights and dignity of other communities, we can have tremendous impact.
Far too often, we are frozen by a fear that supporting other religious, secular, and spiritual communities own undermines the Gospel. Mouw’s work addresses that concern, framing interreligious dialogue and cooperation within “convicted civility.” Convicted civility doesn’t abandon the beauty and truth of the Gospel. But it does recognize the dignity of our neighbors and the need to treat them equitably and hospitably. Failure to support RSS communities around us ultimately undermines our witness of Jesus. We need to remember that he has commanded us to love our neighbors. If we truly believe that he is Lord, we will see to the plight of our religious, secular, and spiritual neighbors in our campuses and communities.
Fasting for Healing
Dr. Mamta Accapadi and Dr. Michele Murray’s discussion at NASPA on the balance of advocacy and administrative work featured some tremendously encouraging moments. It also offered a deeply beautiful and challenging framing of student affairs. “Our work,” Dr. Accapadi shared, “is to be radical institutional healers.”
How do followers of Jesus uniquely participate in the work of radical institutional healing? There are many ways, but the ones I’ve been returning to are prayer and fasting. Scripture reminds us over and over that prayer and fasting often precede God’s work. In Judges, we see the Israelites fasting in order to hear from God prior to battle the Benjamites; God answers and gives them victory (Judges 20:26-48). In preparation for their missionary work together, Paul and Barnabas fast and pray with leaders in Antioch (Acts 13:1-4). Jesus himself fasted in the wilderness as he approached his public ministry (Luke 4:1-14).
We also find our brothers and sisters of the ancient church calling us to prayer and fasting. Augustine encouraged Christians to intercede for those outside of the Christian community through fasting.8 Basil the Great observed,
Fasting gives birth to prophets and strengthens the powerful; fasting makes lawgivers wise. Fasting is a good safeguard for the soul, a steadfast companion for the body, a weapon for the valiant, and a gymnasium for athletes. Fasting repels temptations, anoints unto piety; it is the comrade of watchfulness and the artificer of chastity. In war it fights bravely, in peace it teaches stillness.9
Paradoxically, by giving up sustenance, God sustains us. In our weakness, he strengthens us. In giving up something our body craves, God gives us words, images, and prophetic visions.
Fasting also creates space for intercession and spurs us to action. As we pray for others through fasting, we internalize the brokenness over which we are praying. The plight of others becomes part of our sensory experience; it compels us to continue praying and to take actionable steps. As Peter Chrysologus noted, “Fasting is the soul of prayer, mercy is the lifeblood of fasting...So if you pray, fast; if you fast, show mercy.”10
If we are to be “radical institutional healers,” we must remember that we can call upon the name of the greatest healer who walked the earth. Our crammed schedules and constant activity often make us forget that, in the midst of conflict and difficulty, we can turn to Jesus. We can ask him for wisdom and the strength to speak boldly. We can intercede on behalf of our students and colleagues. We can experience restoration even as we pour into others.
Reflecting on your own campus, are there unbroken patterns of abuse and misconduct? Are there longstanding conflicts between colleagues or student groups? Are there difficult administrative decisions coming up? What if you prayed and fasted over these areas? Who can you invite to invite to join you?11
With Gratitude
As I reflect on my time at ACPA21 and NASPA21, I’m thankful for my experience. I’m grateful for Dr. Wildcat’s wisdom and for the beauty of “indigenuity” he shared. I am deeply appreciative of the seminars that forced me to think of the ways that Christians carry privilege and can better serve our religious, secular, and spiritual neighbors. I’m thankful to Dr. Accapadi and Dr. Murray for their dialogue on being “radical institutional healers,” how it has compelled me to reconsider ways my spiritual practices interacts with institutional work. And I’m grateful for the conversations I had with student affairs professionals; their stories of resilience and advocacy through an incredibly difficult year were encouraging and inspiring.
If you were able to attend ACPA21 or NASPA21, I’d love to hear the moments for which you are thankful. What sessions challenged you? What conversations made you think of the overlap of your faith and work? What content are you still processing? Feel free to share in the comment section below or post on Facebook and tag us!
1. Christopher J. H. Wright, The Mission of God: Unlocking the Bible's Grand Narrative (Downer’s Grove: InterVarsity Press, 2006), 366.
2. Timothy Keller, Generous Justice: How God's Grace Makes Us Just (New York: Penguin Group, 2010), 10.
3. Hemchand Gossai. Justice, Righteousness and the Social Critique of Eighth-Century (New York: Peter Lang, 1993), 55-56.
4. See Tim Mackie and Jon Collins, “What is Social Justice & Righteousness in the Bible?” BibleProject Podcast, October 17, 2017. https://bibleproject.com/podcast/justice-part-2-what-social-justice-and-righteousness-bible/.
5. Richard Mouw, Uncommon Decency: Christian Civility in an Uncivil World (Downer’s Grove: InterVarsity Press, 2011), 74.
6. Mouw, 76.
7. Mouw, 117.
8. Augustine, Expositions on the book of the Psalms, Section 8, XCIX.
9. Basil the Great, On Fasting, Homily I, Section 6.
10. Robert Atwell, “A Reading from a sermon of Peter Chrysologus, Bishop of Ravenna,” Celebrating the Seasons: Daily Spiritual Readings for the Christian Year (Norwich: Canterbury Press, 2013).
11. Note from the author: I’d love to pray and fast for you and your campus! Feel free to reach out to me!
