I posted recently about Rebecca Hamilton’s blog commentary on George Yancey’s research about anti-Christian bias among the well-educated. Hamilton’s concluded that anti-Christianity is widespread in the higher education system and that this is responsible for increasing religious bigotry. Although her reaction is inflammatory, her sentiment that there is a connection between higher education and loss of religious belief seems accurate. I disagree, however, with her suggestion that the higher education system is responsible for religious bigotry.
Speaking anecdotally, I would most likely still be a practicing Christian had I not gone back to school to earn a graduate degree. I don’t think that I once experienced any sort of unjustified intolerance toward Christianity from any professor. My experience of deconversion, insofar as education was a part of it, came largely from wrestling with texts that challenged the historical and ideological viability of the Christian tradition. Since I studied religion directly, it would be difficult for me to comment on how much anti-Christian bias a student in the sciences, for example, might absorb. There is a fine line for some between being challenged and being unfairly discriminated against. One of my main goals as a teacher is to encourage students to question their long-held world views and expose inconsistencies in thought and practice. Usually just exposing students to a variety of other world views and teaching them to think critically is sufficient to provoke crises. For a Christian (as well as most other students), college can thus be a complex existential experience. Many make it through relatively unscathed, but a sufficient enough number do not that it is a common practice to go a Christian school to avoid the conflict.
But why would there be, or seem to be, anti-Christian bias in the academy? For the same reason that there would seem to be an anti-educational bias in Christianity. The ideals of Christianity conflict with the ideals of humanistic or scientific inquiry. Christianity gives an answer to the question of life and living—God—that other forms of inquiry cannot neither accept or ignore. To be certain there are many individuals who live out their lives maintaining a balance between sometimes contradictory world views, but they do so by compromising in one or more areas. The extent to which these institutions—Christianity and (public) higher education—mix is the extent to which one or the other cedes ground. And that is not a bad thing. But its effect is negated if one or both parties must pretend that either position is neutral or irrelevant. In other words, discrimination and self-bias are inbuilt in both higher education and Christianity. These self-protective aspects cannot be removed without compromising the integrity of their structures.
What this means to me is that we should not lament that these systems conflict or attempt to neutralize their clashes. Rather, if we are searching for answers, the best way forward, a better society, etc., we should highlight points of conflict as points of leverage toward common truths. I realize that sounds platitudinous, but it is surely a better step forward than the wary pluralism of much liberal doctrine.
We must make a distinction between the ethical treatment of those who espouse world views different from our own and challenging those world views. They are not the same thing, yet very few can resist eliding one into the other. In our rush toward fixity, toward systematization, we deny the instances to better understand ourselves and our world. These instances will necessarily involve giving and receiving offense, but their rewards, I have decided, exceed the discomfort they cause.