When Paul speaks to the Athenians on Mars Hill, he begins by stating, “People of Athens! I see that in every way you are very religious” (Acts 17:22). Paul could have begun by criticizing the Athenians for worshipping idols. Instead, he observed their piety. Paul then used their shared pursuit of divine truth to preach the Gospel (which ultimately undermined the pantheon they worshipped). While some of the Athenians scoffed at Paul, others were drawn to Christ. Throughout this episode, Paul asked intriguing questions, made affirming remarks about the Athenians, and steered the dialogue towards the Gospel.
Over the past year, I’ve asked just about every student affairs professional I can (including some of you) if they notice a “culture of spirituality” in the field. The answer has been a unanimous “Yes!” Citing office meditation gatherings, language around self-discovery, or appeals to the benevolence of the Universe, everyone I’ve talked to has related some experience of spirituality in the field. If Paul were to come into a student affairs office today, he might very well say, “Student affairs personnel! I see that in every way you are very spiritual.”
Clearly, our colleagues care deeply about spirituality. In particular, a longing for the transcendent and the pursuit of wholeness are key spiritual elements that came up multiple times in the stories I’ve heard, as well as in my own experiences in student affairs. These aspects of the student affairs profession give us an opportunity to emulate Paul’s approach on Mars Hill: affirming the pursuit of meaning and well-being, asking good questions about the spiritualities around us, and pointing towards the spiritual richness of the Gospel.
The Universe and Transcendence
Student affairs work is often connected to something (or someone) outside of our physical reality. One of my mentors in student affairs often linked student development work to the higher calling of the Universe, God, or Ideal – whichever we individually held to. One office I worked in displayed a variety of icons from eastern religions and philosophical traditions to help students and staff contemplate the deeper significance of their everyday work.
Several anecdotes shared with me this year included colleagues’ invocation of the Universe for everything from professional decisions to love life: “I’m waiting for a sign from the Universe” or “I’m trusting the Universe’s timing.” Recently, I read through an online student affairs forum where one professional argued that SA pros must share a common conviction that the Universe is “for justice.” These sentiments are, at their core, spiritual. They convey belief that the Universe has timing, it looks out for humanity, it has an objective rightness.
Importantly, these statements appeal to some sort of reality above the physical – the Universe isn’t just a collection of energy, galaxies, and matter; it’s a personal entity that cares about us. In fact, it sounds less like we’re talking about space and matter, and more like we’re talking about God. This makes sense given the bent towards justice and service of student affairs. Appealing to something transcendent makes for a more secure foundation than a universe that has “at bottom, no design, no purpose, no evil, no good, nothing but pitiless indifference.”[1]
This appeal to a quasi-divine Universe raises two important points. First, what is assumed to be “neutral” often carries assumptions with it that won’t align with everyone’s worldview. Both atheists and Christians could object to granting the Universe benevolence and omniscience, though for very different reasons. Second, the desire for transcendence makes for a great place to begin spiritual dialogue. Asking an earnest question like “Why do you think the Universe is “for justice?”” can help bring clarity to what exactly others believe and lead to an exchange on the God from whom justice and goodness flow.
Wholeness, Meditation, and Unspoken Spiritualities
Wholeness and spirituality have been linked in higher education for some time. The University of Minnesota, for example, has been home to the Center for Spirituality and Healing for nearly three decades.[2] In our conversations from this past year, several SA pros shared that their campuses offered meditation gatherings for administrators or other ongoing campus initiatives, like Mindfulness Mondays. Such practices typically entail spiritual introspection; some may include specific metaphysical concepts from particular traditions, such as chakra activation.
As with appeals to the Universe, meditation practices can reflect unspoken spiritual assumptions and beliefs. I recently spoke with a religious studies scholar who shared a story about a chaplaincy conference he attended. At the end of the event, a Hindu chaplain voiced his frustration about the supposed neutrality of the gathering: “All of the programming was based on Buddhist practices. Why did no one acknowledge this or include other traditions?” Those organizing the event had intended for the content to be neutral but had drawn from very specific practices. The same can be true of meditation practices used in student affairs spaces. Mindfulness exercises, for example, draw largely from Buddhist traditions, both in practice and in metaphysical assumptions related to the self.[3]
For Christians in student affairs, there will likely be times that we feel convicted to excuse ourselves from particular spiritual practices in our workspaces. These instances don’t have to end with feelings of isolation or frustration. Several past colleagues of mine visited mediums together and would share their experiences with our team, along with well-intentioned invitations to join them on their next trip. When asked about my personal comfort level in going to a medium, I found myself in an extended conversation on Jesus and spirits – it was a great dialogue! Openness about our own spirituality, willingness to press into difficult conversations, and a prayerful posture can open up great opportunities for engaging our colleagues.
Altars to the Unknown
I want to stress that I do not think that these observations about spirituality should be used to prohibit our colleagues’ or students’ exercise of spiritual expression. Rather, I want us to be aware of the opportunities we have for meaningful, life-changing dialogue with others in student affairs. Looking back at Mars Hill, Paul was able to talk with the Athenian philosophers because he took time to observe the spiritual culture around him. Paul points to their altar “TO AN UNKNOWN GOD” and uses it as a touchpoint for the Gospel.
Our student affairs spaces are, typically, remarkably open to the spiritual. As followers of Jesus we have something to offer that goes beyond the vague transcendence of the Universe or general spiritual practices of meditation. As we become aware of the proverbial altars to unknown forces and spiritualities around us, may we point to Christ as the one in whom is found the end of all of our spiritual longings.
[1] Richard Dawkins, River Out of Eden: A Darwinian View of Life (New York: Basic Books, 1995), 133.
[3] Sahanika Ratnayake and David Merry, “Forgetting ourselves: epistemic costs and ethical concerns in mindfulness exercises,” Journal of Medical Ethics 44, no. 8 (March 2018). jme.bmj.com/content/44/8/567.
