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Page 17 text:
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BSC CHAPEL: The House That Yeilding Built Early in the fall God moved up the hill from McCoy and into the house that Yeilding built. The significance of that move is felt keenly by many who have vested interests in Sunday at ' Southern — especially the cafeteria and the religious groups. For a while, ' Southern has a time and a place for its own in the cafeteria on the Sabbath: the food not with- standing, the collection plate runneth over. And hopefully, MSM, Newman, etc. have some rallying point to pick up the deadly boring pace of religion on campus. However, even with the new chapel, the religious movement remains as cold and reluctant to move as an Alaskan glacier, attracting even less participation than Quest. Instead of folk masses, modern morality plays and the like, MSM appeals to the contemporary student with slides and discussion of THE trip to Russia. In the meantime, prayer groups form with all the enthusiasm of John Wesley, usually providing little in subsequent meetings to lure people from THE books. Regular church attendance after the freshman year is con- sidered bordering on religious fanaticism; and some people quit completely in deference to their conscience and or lack of sleep. Spiritualism at ' Southern is neither typical of fundamen- talism nor of agnosticism: it is truly secular, embodying more of the moral law of man than the code of God. The extent of spiritual profundity is measured far more accurately in the number of students tutoring underprivileged children on Wednesdays and Saturdays ( 490 wants you ) than in church attendance on Sunday — for Birmingham-Southern teaches its own brand of spiritual humanism in and out of the classroom. The intellectual approach to religion brings doubt to the surface, examines it, and gives a rational basis for belief or disbelief It is a Shockley sermon or a Gossett lecture that cracks traditional dogma to let relevance for today ' s student ooze out. Mr. Ping on Vietnam — its relevance to the campus community and, more importantly, to MSM. Fundamentally, Birmingham-Southern remains a parochial institution; disregarding the spirit of the times by imposing moral standards that run counter to Bottemiller ' s Law of Free Will, that is where the College fails and prostitutes its own ideals. A liberal arts education is, they say, sup- posed to inspire a broadening of thought and a casting-off of doctrinism. Morality is, instead, reduced to a system of curfews and rain-coat covered knees none of which lead to a decrease in the number of beer bottles or birth-control pills. The ideal is image, not morality. 13
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Page 18 text:
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THE FUTURE: Life After Death? nsits: If a liberal arts education can be segmented, Social, In- tellectual, and Spiritual must be the most obvious divisions: yet, ideally they balance one against the other to develop the ' Southern student as a whole person. Over coffee in the snack bar, the student discusses his future after graduation and finds that life in the out- side world becomes almost as mystical as life after death. But men before him have taken the step from the college womb into the cold reality and worldly matrix; many have come out the better for having been exposed to music appreciation. Dr. Burnette ' s history seminar, and Coach Battle ' s philosophy ofP.E. Founder ofEBSCO Industries, Elton B. Stevens, surely gleaned some humanistic cunning from his liberal arts education— and with it, the key to making people spend money his way; while Thomas Ogletree learned enough objectivity to analyze rationally God-is-dead religion and to become a major contemporary theologian in the South; and Jean Mandereau gained perceptive insight into every aspect of the American tradition and cul- ture, insight which the French government felt to be valuable enough (in addition to his abilities) to appoint him Consulate General to the United States. Yes, these men are special, but they are such because their success beyond the College symbolizes the achievement of the goals of liberal arts education. 14
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