by LTC Randy Carey (ret.)

Adam Smith asked, “What can be added to the happiness of a man who is healthy, who is out of debt, and who has a clear conscience?”

I can think of at least another thing: the privilege of coming alongside someone and encouraging him on his journey through life. This will be my last opportunity to do that at Wheaton College in my current capacity, as I begin my fourth and final year serving as the College’s professor of military science for Army Reserve Officers’ Training Corps–or ROTC. However, my wife, Beth, and I look forward to another year of meeting more Wheaton College students, engaged couples, and ROTC cadets experiencing God in their own unique ways.

The opportunity to mentor someone is one of the greatest privileges we have. Although I am often discouraged by my own sinfulness and feelings of inadequacy, I am energized by those who have a hunger to grow in the ways of the Lord and are eager for someone to encourage them along the way.

I relish the opportunity to explain to a young man or woman who is considering serving his or her country that the military is desperately in need of godly leaders. Students often do not consider the military as a mission field, so I tell them the Army is in need of leaders who can share the gospel of grace with their fellow officers and soldiers all over the world.

Beth and I have made some lasting memories with students who have befriended us. We try to encourage them as they prepare for an uncertain future. And although we may think we know the right answer for some dilemma, instead of telling them directly, we try to guide them through the process, letting them figure it out.

As Beth and I have opened our home to students, we have found that regardless of what we feed them, they are quite content just to be in a family environment. I say it is Beth’s gourmet cooking they enjoy, but she says it’s because they just want a home–cooked meal.

We have been blessed through our facilitating the engaged couples’ seminar alongside Dean of Students Rich Powers and his wife, Jennifer. It is so gratifying to see young people work out their plans to make a lifelong commitment to a future mate. Another opportunity for mentoring has come during the gatherings of Women Who Make a Difference, a group that meets twice a semester and allows women of all generations to come together with women students for fellowship.

This Puritan prayer has helped to guide me for many years, and I pray it will be the heart–cry of my students:

Thou hast given Thyself for me,
may I give myseif to Thee;
Thou has died for me,
may I live to Thee,
in every moment of my time,
in every movement of my mind,
in every pulse of my heart.
May I never daily with the world and its allurements,
but walk by Thy side,
listen to Thy voice,
be clothed with Thy graces,
and adorned with Thy righteousness.

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Twenty years ago, the Wheaton Alumni magazine began a series of articles, titled “On My Mind”, in which Wheaton faculty told about their thinking, their research, or their favorite books and people. Former Professor of Military Science, Randy Carey (who taught at Wheaton since 1996-1999) was featured in the Autumn 1999 issue.

The following statement was included at the time of publication:

Lieutenant Colonel Randy Carey has been Wheaton’s professor of military science since 1996. He holds a bachelor’s degree from Washington State University in business administration, an M.B.A. from the Florida Institute of Technology, and an M.A. in theology from Wheaton. He was commissioned in the artillery in March 1978 and was assigned to Germany. His last assignment before coming to Wheaton was in the Pentagon, working for the Chief of Staff of the Army. LTC Carey also was an assistant professor of military science at Rochester Institute of Technology in New York. He and his wife, Beth, have three sons: Ryan (12), Tyler (10), and Max (4).

On February 8, 2013, Clayton Keenon spoke in the Wheaton College Chapel on the subject of doubt. Twenty years ago, the Wheaton Alumni magazine began a series of articles, titled “On My Mind”, in which Wheaton faculty told about their thinking, their research, or their favorite books and people. Clyde S. Kilby Chair Professor of English Alan Jacobs (who has taught at Wheaton since 1984) was featured in the Summer 1996 issue and also wrote on the same subject of doubt.

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Several years ago I came across a comment by Frederick Buechner that has stuck in my mind: “Doubts are the ants in the pants of faith. They keep it awake and moving.”

When I first read those words, I thought–how reassuring! Times of spiritual struggle are a lot easier to get through when you believe that God is working, not just despite them, but through them. And of course, I still believe that God is not only present, but present with special power in every kind of suffering, including the suffering that comes from doubt. The Apostle Paul tells us to “work out [our] salvation in fear and trembling” (Phil. 2:12), which suggests that the attainment of a living faith will be painful.

But I have come to reconsider Buechner’s words. If you were to ask me today what I think about his comment, I would say it all depends on what you mean by “doubt.”

Donald Bloesch has written a book called Faith and Its Counterfeits in which he describes substitutes for genuine Christian faith, for instance, legalism or formalism. Doubt too has its counterfeits–that is, surrogates that lack the integrity and the potential productivity of the real thing. Few spiritual temptations are more dangerous, and more insidiously attractive, than “cheap doubt.”

What is cheap doubt, and how does it differ from productive doubt? In my experiences as a teacher, talking to Christian students in and out of the classroom, I’ve seen both kinds, and I think that I’ve learned to distinguish them.

One day my class on seventeenth-century English literature was considering Sir Thomas Browne, who in his book Religio Medici (“The Faith of a Physician”) considers how doubts may be overcome. Browne’s ideas are strange, but they created an interesting discussion. After a few people had commented, one student raised his hand and asked, “Why would we want to overcome our doubts? If you’re doubting, then you’re thinking; if you’re not doubting, then you’re probably dead, spiritually and intellectually. Surely that’s not what God wants us to be.” At once I remembered Buechner’s words, and I was quick to acknowledge the value of this comment. But I was also a bit bothered, though only later did I figure out why: it was the implication (probably unintentional) that it is appropriate to remain in a state of doubt.

That doubt can be productive doesn’t make it desirable in itself. Doubt can only be useful if we contend against it. Real doubt hurts. Yes, it can spur us to prayer and study of the Scriptures. But there is also a cheap doubt that tends to bring a certain pleasure to its possessor–the pleasure of self-satisfaction, of confident spiritual superiority.

It’s easy to see how tempting this can be. If we see another Christian praying with an intensity and concentration that we cannot match, isn’t there some comfort in believing that she can be so earnest because she has never seriously considered the logical conundrums posed by petitionary prayer to a sovereign God? We doubt, we tell ourselves, because we have thought through these problems, these theological puzzles, and she hasn’t. But if our thinking about these matters leads us to pass confident judgment on the spiritual and intellectual condition of our fellow Christians, we are in real danger.

And even if that earnest prayer warrior is intellectually lazy, it’s not clear that intellectual arrogance is a superior condition, In fact, the doubts in which we take pride may themselves result from laziness–an unwillingness to confront doubts with reflection, Bible study, and prayer. The person who accepts doubts without challenge may be just as lazy as the person who pushes them aside without consideration.

Real doubt will indeed, as Buechner says, keep our faith alive, by forcing us to confront our own frailty. When we cannot, by our own power, silence the inner questioner, then we may be reminded to seek God’s will and to trust in his strength and grace. But if we come to accept our state of doubt, we may be cutting ourselves off from God’s sufficiency.

A Christian liberal arts education does not shy away from tough questions and complex issues; it will therefore always tend to produce doubts. But that makes it all the more imperative that we teachers emphasize also the importance of overcoming doubt and growing in faith. We need to remember the tone of frustration in Jesus’ voice when he tells his disciples of the great things they could do if they had a mustard seed’s portion of faith. We need to remember his astonished joy when the Roman centurion tells him, “You need only say the word and my servant will be cured. Nowhere in Israel have I found such faith” (Mt. 8:8,10). Doubt is part of the road; but it’s not our destination.

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The following statement was included at the time of publication:

Dr. Alan Jacobs, Associate Professor of English, is a staunch, true Southerner, having received his Ph.D. from the University of Virginia and his B A. from the University of Alabama. He has authored numerous essays and articles for academic and literary journals and magazines, including The American Scholar and First Things. Widely read and listened to, Dr. Jacobs is also a frequent contributor to Mars Hill, an audio cassette literary journal. Currently, he is completing a book on tile poet W. H. Auden, His interests and abilities are diverse, ranging from those of a well-informed scholar, to those of an aspiring basketball star, to those of a restaurant connoisseur. He and his wife, Teri, have one son, Wesley, age 4.

Twenty years ago, the Wheaton Alumni magazine began a series of articles, titled “On My Mind”, in which Wheaton faculty told about their thinking, their research, or their favorite books and people. Former Professor of Education Jeanette Lowe Hsieh (who taught at Wheaton from 1990-1996) was featured in the Spring 1995 issue.

One of my most vivid memories as I was growing up in San Diego, California, was Mrs. Buck, my fourth grade public school teacher. She was about 4’9″ with snowy white hair, and she carried a yardstick that appeared to me, as a ten-year-old, to be an extension of her arm. As a former Catholic nun she ran our class with an “iron fist.” Our daily classroom routine was to kneel and say three “Hail Marys” and four “Lord’s Prayers.” If I needed a few extra points on an assignment, all I needed to do was to carefully inscribe “JMJ,” meaning “Jesus, Mary, Joseph,” on the top of my paper and to write out a few “Lord’s Prayers” at the end of the page.

Obviously, what we did as fourth graders in that San Diego public school is not tolerated in the public arena today, but Mrs. Buck planted a seed in my mind and heart that heightened a sensitivity to spiritual things. As a result, when Mrs. Higgins, a local public school principal, asked if she could drive my siblings and me to the local Southern Baptist Church for Sunday school, I was amenable. One by one, my sister, brother, and I made a personal commitment to the Lord, and eventually our parents were compelled to join us.

Both of these strategically placed public school educators were instrumental in my spiritual pilgrimage, underscoring for me the critical need for Christians to remain as teachers, parents, and students in the public arena to serve as salt and light. I cringe when I hear calls for believers to withdraw from the public school classrooms. Yes, Christian schools or home schools are a viable and appropriate alternative for many concerned evangelicals. But other Christians are called to remain in the public arena to provide a moral compass for the millions of public school children who will live in one nation representing many peoples and faiths.

There is a need for us to remain in society to shape ideas, reconstruct culture, and to ensure that the Christian distinctive is a clear choice, The New Testament emphasizes the importance of the Christian’s transforming work in the public marketplace. Without that Christian presence in my fourth grade, how would those spiritual seeds have been planted in my heart?

But how can we stay in the public arena when someone else’s worldview collides with ours? Different assumptions for understanding the world can cause conflict even among people who agree they want the best for children. I’d like to suggest that significant disagreements among educators, parents, and members of the community are inevitable and even healthy in a pluralistic society.

Faced with these differences, how should we conduct ourselves as we struggle to impact American education? We can either fight or communicate. For several years now, we have tried the confrontational approach, and the result is a great deal of tension characterized by fear and suspicion. The public schools are the bitter battleground of political skirmishes over controversial issues. We watch as groups with different worldviews belligerently confront each other with menacing strategies and inflammatory language resulting in greater bipolarization and ineffective dialogue.

I’d like to urge another approach—partnership. We need to build respectful relationships with the educational community to find common ground for mutual understanding. In my relationships with public school personnel I find little evidence that they grasp what we are saying, or why we are concerned. We must establish thoughtful dialogue so that they comprehend that the ideology of pluralism poses some vexing problems for Christian teachers and parents who believe in the exclusive claims of Christ and absolutes for belief and practice.

Christians cannot endorse everything others say, do, or believe. Galatians 5:16-23 calls for a boldness in taking a stand while at the same time cultivating patience, gentleness, and kindness in relating to others. The application to disagreements in public education is clear. Our priority as we genuinely listen, learn, and clarify is to develop out of our differences a shared partnership to promote an educated citizenry for a thriving democracy.

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The following statement was included at the time of publication:
Jeanette Lowe Hsieh M.A.’66 — Associate Professor of Education, Chair of the Education Department, Coordinator of the Master of Arts in Teaching Program. Dr. Hsieh received a bachelor’s degree from Westmont College, a master’s from Wheaton College, and a doctorate from Northern Illinois University. Her husband, Ted, teaches psychology and is chair of the Social Science Division at Judson College. They have two sons, Matthew ’93, a student at Northwestern University Medical School, and Benjamin, a senior at Larkin High School who plans to attend Wheaton in the fall. Dr. Hsieh is president of the Illinois Association of Colleges for Teacher Education.

This Christmas meditation, written by V. Raymond Edman, originally appeared as a tract called “Meet Mr. Scrooge,” published by Moody Press.

Ebeneezer Scrooge. Who has not met him? To be sure, he never really existed except in Dickens’ A Christmas Carol, one of the most delightful Christmas stories ever told. Scrooge is so vividly portrayed that his name has become a part of our language. Since we first learned about him, we have known every stingy old miser as a scrooge. But our acquaintance with him may be superficial. We meet so many characters in Dickens’ immortal story that we may fail to follow Mr. Scrooge to the end, and the conclusion is the real point and climax of the tale. We are intrigued by Marley’s ghost with his clanking chains. We are pleased with the cheerful nephew of Ebenezer who at first had no warming influence on his greedy old uncle. We are stirred by Bob Cratchit and his delightful family, especially Tiny Tim with his enthusiastic word, “God bless us every one!”

Then there are those ghosts, each with a message to Scrooge. The Ghost of Christmas Past brought back the recollection of happy schooldays and the reminder of merry Christmas Eves of long past when Scrooge was an apprentice in the office of old Fezziwig. There was even the reminder of an old love affair that never materialized. The bittersweet nostalgia of the yesterdays! The Ghost of Christmas Present took the old skinflint to the happy scenes in the humble Cratchit home the preparation for dinner, the arrival of Father Bob and his little crippled son from the church service, the gratitude of all for God’s goodness despite Bobs poor wages. A delightful scene in merry old England! But the Ghost of Christmas Future had only sadness for Scrooge. The Cratchit home was silent and tearful, and Tiny Tim, who might have lived had there been money for medical help, was no longer there. From there the Ghost took the penitent and fearful Scrooge to a deserted cemetery and pointed to a solitary grave marked with the name Ebenezer Scrooge.

No, never! How could he ever face the dismal and doleful prospect pictured in that headstone? As Scrooge poured out his protest and clung to the arm of the Ghost Future, he came to consciousness, clinging to the bedpost in his own room. It had all been a dream. But life is not a dream. It is very real. For us there is the memory of yesterday’s Christmases with the message: “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). We have today, and the Bible reminds us, “Now is the accepted time; behold, now is the day of salvation” (II Cor. 6:2). “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:31). For the future the Bible goes on to say, “It is appointed unto men once to die, but after this the judgment” (Heb. 9:27). The time to prepare for that certainty is right now.

Meet Mr. Scrooge.
Meet yourself.
Of course you are not the stingy, grasping old miser of A Christmas Carol, but like him you face the prospect that ahead lies the grave and the beyond! Like old Scrooge, you can be transformed, not by New Year’s resolutions but by becoming a child of God in receiving the Lord Jesus Christ. Then the present takes on joy and new meaning, and you can face the future unafraid! “As many as received him, to them gave he power to become the sons of God” (John 1:12).

Fourth Presbyterian Church, situated directly across from Hancock Tower, is a Gothic limestone anachronism amid the sleek high rise condos, trendy shops and high-tech offices of downtown Chicago. Displaying spire, cloisters, fountain, gabled roof and stained glass windows depicting biblical scenes, Fourth Presbyterian, designed by renowned architect Ralph Adams Cram, presents an austere dignity to Michigan Avenue. Since its founding in 1871, the old church has seen a succession of qualified ministers occupy its pulpit. Among these was the gifted Reverend John Timothy Stone, Fourth’s seventh pastor. Stone had been serving at Brown Memorial Church in Baltimore when he finally accepted Fourth Presbyterian’s persistent invitation, officially installed by the presbytery in 1909. Under his leadership the church’s lay ministries greatly increased as his eloquence attracted swelling crowds. In 1928 Stone was elected as acting president of Presbyterian Theological Seminary (now McCormick Theological Seminary), assuming full-time duties in 1930. Situated so prominently, Stone interacted with the chief ecclesiastical figures of the era, including Dr. J. Oliver Buswell, then-president of Wheaton College, who had in 1918 received his divinity degree from the seminary. These were transitional years not only for Stone and Buswell in their roles as college educators, but the battle between theological “modernists” and conservatives was just beginning to heat up, boiling toward a crisis which would shiver institutions and divide loyalties. According to historian Ovid R. Sellers, “The theological controversy which threatened to split the Presbyterian Church in the USA during the twenties had no repercussions on the McCormick campus.” This assertion is not quite accurate, as seen in the following correspondence.

Relations between Buswell and Stone began cordially, each occasionally inviting the other to Chicago or Wheaton for a friendly lunch. However, Buswell in 1930 explains his hesitance in advising ministerial candidates to attend Presbyterian Theological Seminary. The issue, he writes, is that he had recently heard a lecture at the seminary delivered by a Professor Hays, seemingly mounting a “virulent attack upon the doctrine of the infallibility of the Bible..,” in addition to advancing an “un-Presbyterian” appeal to the “inner light.” Buswell had also heard from several witnesses that a Professor Frank was teaching doctrines “strongly opposed to evangelical standards in theology.” Further, he feels that Stone has “misrepresented me as a loyal alumnus of McCormick Seminary.”

Stone replies graciously, including written responses from Hays and Frank. “Please dismiss from your mind any spirit other than cordial toward Wheaton College or toward yourself,” he writes, hoping to disarm Buswell and put the matter to rest.

Unconvinced, Buswell is far from finished. In his response, dated November 1, 1932, he bluntly challenges Stone’s alleged good cheer toward Wheaton College:

A considerable number of Wheaton students and graduates have told me directly and at different times of statements made by yourself and by other members of your faculty reflecting upon me and upon Wheaton College. I was told within the past month of a remark which you made to one of our graduates slurringly referring to me as a disloyal alumnus. Another member of your faculty some time ago referred to my direct and straightforward criticism as “throwing mud as his Alma Mater.”

He goes on to address Hays and Frank’s objections to his criticism of their theology, reiterating his suspicions that these teachers are, indeed, liberal in their appeals to authoritative sources beside the Bible, and disparages their suggestions that the Old Testament prophets, along with Jesus, simply re-packaged existing pagan customs to suit their immediate ministerial needs.

Buswell, summing up, informs Stone that he is too busy to fully respond to all his concerns, but will do so when he returns from an engagement in Buffalo. He writes somewhat threateningly, “I am wondering whether it is not my duty to prepare an article, making my position in regard to the seminary as clear as possible. I do not like to be called a disloyal alumnus or one who throws mud on his Alma Mater, without having it known that I have sufficient reason for my criticism.”

Stone’s reply, if such exists, is missing from the record; but history demonstrates that Wheaton College anchored herself largely to the right of the theological center, as McCormick bobbed ever leftward.

The Word For This Century, commissioned in 1959 by the Centennial Committee and edited by Dr. Merrill Tenney, Dean of the Graduate School, was published by Oxford University Press to celebrate the 100th anniversary of Wheaton College. In addition, it attempted to address the pressing question: “Has Evangelical Christianity a message for this era of tension and world conflict?” Containing essays based on the Wheaton College Statement of Faith by Carl F.H. Henry, Kenneth Kantzer, V. Raymond Edman, Billy Graham, John F. Walvoord and others, the book responds to the inquiry with confident affirmation. The preface, written by Tenney, follows:

Etched against the sky of a quiet Midwestern city, the tower of Wheaton College stands sentinel over the campus. For one hundred years Wheaton College has been a landmark of faith to its students who have chosen it as their Alma Mater, and to their parents and friends who have supported its ideals of Christian education. Under the leadership of four presidents, Jonathan Blanchard (1860-82), his son Charles Albert Blanchard (1882-1925), J. Oliver Buswell, Jr. (1926-40), and V. Raymond Edman (1940-65), Wheaton has maintained a consistent witness to Christian truth. Through numerous economic depressions, three major wars, and the shifting scenes of social and theological controversy, it has stood firmly for an undiluted Christian faith. Its faculty and graduates have been champions of political liberty, social reform, and evangelistic fervor. In 1937 the Graduate School of Theology was established as the result of a generous provision in the form of a residuary trust from the estate of John Dickey, Jr., of Philadelphia, in order that Wheaton’s ministry might be enlarged. Since the inception of the Graduate School more than three hundred and fifty alumni have been graduated and have entered the ranks of teaching, the ministry, and the mission field. This volume is issued on the centennial anniversary of Wheaton College as a testimony to its historic faith. The contributors of these essays, representing administration, faculty, and alumni, are actively engaged in preaching and teaching this message, and they speak for the larger number seeking to present the word of God to this century. As the list of authors on the title page of this book indicates it is the product of co-operative effort by men whose time is heavily taxed by the daily duties in which they are engaged. To them the Graduate School of Wheaton College is indebted for their contribution to this memorial volume. One of them, Dr. T. Leonard Lewis, the President of Gordon College, was suddenly taken to be with the Lord in the spring of this year, and the chapter that he wrote is one of the last products of his pen. To all of these men hearty thanks are due for their willing participation. Special thanks are offered to Dr. Carl F. H. Henry and to his publisher, Wm. B. Eerdmans Publishing Company, for permission to quote two paragraphs from his Christian Personal Ethics. The Centennial Committee of Wheaton College, Richard Gerig, Chairman, has aided materially in sponsoring this project. The Editor acknowledges gratefully the help of his wife, Helen J. Tenney, in preparing the manuscript for publication, and the stenographic work of Mrs. Edward A. Adams in the transcription of the copy.