The fifth driving force of the program is the sociological integration of
religion and society. Not just principles and values in the social professions,
or morality and ethics in business and industry, but also the general
integration of religion and society. Somehow Christianity has failed to make a
moral and ethical difference in America. In the lives of many Americans, the
church is a nonentity. In the political and professional circles, religion has
little value as a moral ethic. When the corporate American psyche looks at
religion and sees the divisions, or at Christianity and sees breach of faith
that divides it into hundreds of denominations, or when Catholics, Jews,
Protestants, and the Eastern Religions vie for influence, the whole concept of
religious fairness and equality goes down the social drain.
When practicing Christians take a Bible with one Lord, one faith, and one
baptism and come up with 300 different groups, the message becomes
inconsequential. For a time in America, the church and other institutions were
respected sufficiently to keep the moral lapses out of the press, but that day
is long gone. Presidential candidates, members of congress, priests, pastors,
and corporate officials are regularly exposed by the press for a lifestyle that
does not conform to expected moral standards. Somehow institutions must find a
way to restore the moral fiber of America, the Oxford/ACRSS program is committed
to assist with this effort.
The graduate program is based on the dynamics of system science. in particular,
living systems theory. Taking the systemic concept, all process although linear
is actually forward motion through a succession of circles. Is it not time to
move back to the days of personalized religion and individual Christianity? Is
there a single denomination which can advance the kingdom alone? The time has
come for unified action to return to the roots and foundation stones of the
American idea. This will include an individualized approach to education and
personal responsibility for moral and ethical judgements. Notwithstanding, the
attempt has been to develop a graduate school that is generically Christian.
Common to the point that it embraces the central canon of New Testament
Christianity without the sectarian differentiation that comes along with
denominationalism. A graduate school where everyone is welcome and no one is
maligned for faith and practice as long as it is moral and ethical.
Current research suggested great difficulty with the psyche of individuals
changing religions or denominations. When one moves from one religious
environment to another, the previous one of necessity is devalued. This is a
psychological requirement to make the move. Consequently, the psyche suffers as
one contemplates family and friends left behind or even the sense of abandonment
of those who have died in that faith. Doctrine and denomination are both
devalued and the individual often becomes neutral in matters of faith and
practice.
What could be done to create a new force to change the world? In 1974 one
hundred professionals were invited to serve on a task force to search for ways
and means to change the world. It was called the Oxford Task Force and it worked
seven years on the project. This group looked at the whole picture. What could
be done to change America, or the world? First, they looked at existing groups
such as the Boy Scouts, but decided it would be fifty years before a boy could
grow up and become influential enough to change things. The starting of a new
church was rejected because the bickering, backbiting, carnality and the
immorality could destroy it by the time it was built. No use starting a
Christian elementary school or academy. It would take too long for them to grow
up. It was too big a risk to start at the bottom with the young.
It was decided to start at the top of the pyramid. How can we start at the top;
with the opinion makers? The people who are in the social professions, the
people who are seeing hundreds and influencing people on a regular basis. A
small change in these people could change things a great deal. It was decided to
consider Lewins "force field theory." Lewin discovered that ten percent positive
influence could overcome ninety percent of opposing influence. In other words, a
ten percent new effort to change the negatives of society would be equal to ten
times the existing positive force. So a ten percent effort with the mature
social professional could take the place of a great deal of effort by
institutions working with the young. This was not a decision to abandon the
young, but a recognition of the lag phase of early development and a judgement
to leave the children to existing institutions. In fact, provided the new effort
achieved its goals, the other institutions would be strengthened in their
efforts. The eschatology of a majority of the task force demanded that the
effort to change the world not be delayed fifty years waiting for the young to
mature, but to proceed with a project to change adults in order to effect change
in the present society. The decision was to start a graduate school with a
Doctor of Philosophy that could change adult professionals and direct their
lives toward changing the world.
Christian grace is a redirection of the inner forces of life. To change a mature
practicing professional just a bit is to open the door for greater change in the
world. For example, an ordained clergy from New Jersey made a decision to resign
from his denomination in protest over an aspect of social theology. After the
resignation he asked his wife what she thought he should do. He had given up his
pastorate, his position in the parochial school system and was now unemployed.
His wife suggested that he call "that school, because they are the ones who got
you believing the Bible again." This spousal response was a vindication of the
great effort invested in this institution.
Teaching a secular subject in a Christian environment beyond the communication
of content there is an exchange by osmosis. The fellowship, the friendship, and
the association with others in a moral and ethical context prompts change for
the better in most individuals. Since it is true for bad associations, why would
it not be for good association?
As a free-standing graduate school, the program is similar to a department of
religion in a state university without the negative associations. The seminary
type faculty adds to the ability to influence change. When organizational growth
is taught the church is used as the organization rather than General Motors or
IBM. The illustrations, the examples, the terminology would be different.
