The length and breadth and height of it are equal…

Begun by Clifford Barnes over 100 years ago, The Chicago Sunday Evening Club (CSEC) held its first Sunday evening service in Orchestra Hall on February 16, 1908. (As a side note, Barnes was the first resident male worker at Hull House in Chicago). With a non-denominational orientation, the services were intended for business persons traveling through Chicago by train as many trains were idled on Sunday leaving many individuals in the city until Monday. Barnes and other leaders worked hard to develop a strong reputation for interesting speakers and well performed music, so much so that it began to attract Chicago residents as much or more than business people passing through. It was not unusual for the Club to average 2000-2500 people at Orchestra Hall every Sunday night. There was a different speaker every week, but some speakers were invited to return year after year.

Martin Luther King, Jr.In those early years, some of the best-known names in American religion and public life were speakers on the programs, including social worker and reformer Jane Addams, William Jennings Bryan, Rabbi Stephen Wise, Booker T. Washington, and Reinhold Niebuhr.

By the middle 1960’s one of the repeat speakers was Martin Luther King, Jr. King’s first visit to the CSEC was in January 1958 as he preached a sermon titled “What is Man?” This visit was followed by April 1959 (“The Dimensions of a Complete Life”), February 1960 (“Going Forward by Going Backward”), January 1961 (“The Man Who Was A Fool”), April 1962 (“Remaining Awake through a Revolution”) and January 1963 (“Paul’s Letter to the American Christians”).

Speaker Index Card - Chicago Sunday Evening Club Archives (CHS)

In his 1962 speech, Dr. King said too many Americans were like Rip Van Winkle, snoozing through the changes happening around them. During two of these visits to Chicago the young Hillary Rodham made her way downtown to hear King speak. Though there has been some very minor controversy over her recollections of those visits, Rodham Clinton has spoken of the deep influence King had upon her social and political thinking.

On March 14, 1965, in the recent wake of the Selma marches, several Wheaton College students made their way to Chicago to hear King preach at the Chicago Sunday Evening Club in Orchestra Hall. Speaking from the Book of the Revelation (21:26ff), King spoke of balanced human fulfillment, comparing the symmetry of the Holy City (equal in length, breadth and height) to well-developed individual. This complete individual has a true sense of one’s relation and duty to one’s neighbor and to God. Students commented later that they believed the sermon would have been “perfectly appropriate in any evening service among the churches in Wheaton.” However, the student’s perspective was not that of the FBI. Taylor Branch, in At Canaan’s edge: America in the King years, 1965-68, notes that at this time FBI agents were monitoring King’s travel and activities, including the press conference held at O’Hare airport upon his arrival in Chicago and his televised CSEC sermon. Updates were reported to Washington throughout the visit. His sermon was characterized as “primarily religious sermon, no reference Bureau or government, and only passing reference racial matters. Military and Secret Service advised” (p. 801). King’s only reference to the events of Selma during his sermon was noting that the key to racial harmony was not through external coercion but internal reawakening to the necessity of the New Testament ethic of love.

Even though the Club continued having an impressive list of speakers, including names like Paul Tillich, Ralph Sockman, and Elton Trueblood, the Orchestra Hall programs after 1965 saw average attendance in the range of 200-300 people, rather than the 2000-2500 that King saw. This put financial strains on the Club’s resources because a long-term lease had been signed. In 1968 when the lease expired the Club ceased its meetings there. The CSEC took advantage of new color television technology. Retaining the original format of its program the Chicago Sunday Evening Club became a televised service on Chicago’s WTTW, where it remains today.

Wheaton College Archives & Special Collections houses one of two archival collections of Chicago Sunday Evening Club records and measures over 9 linear feet. This complements a collection housed at the Chicago History Museum (1908-1975, primarily speaker files from 1940-1965). The Wheaton collection contains corporate records, publications, speaker’s addresses, broadcasting information, correspondence, and a small amount of secondary information.

Some Enchanted Evening – Sesquicentennial Snapshot

In celebration of Wheaton College’s 150th anniversary, a Sesquicentennial Gala is being hosted on campus. *The tradition of the Washington Banquet dates back to 1909, on the centennial of Lincoln’s birthday. From then on, it was held on Washington’s birthday, as was originally intended. Dr. Benjamin VanRiper, head of the chemistry department at that time, suggested the banquet. The impetus behind the idea was to have one time each year when faculty and students would get together as a family for an evening of fellowship and festivity. The programs of the early banquets included class speeches, yells, songs, toasts, and dinner. The February 23, 1927, issue of The Wheaton Record reports that the “banquet is a time for exhibiting a maximum amount of class spirit.” The highlight of the banquet was to see which class could decorate the gaudiest and yell the loudest. So serious was the competition between classes, and so prime was the time for pranks that often the class orator would mysteriously disappear before the banquet. The identity of the orators had to be kept secret, lest they be kidnapped by members of another class. The Washington Banquet of 1912 has gone down in history as one of the more memorable. Coach Harve Chrouser & wife Professor Homer Helmick of the chemistry department oversaw the decorating committee that year. He turned the College into a brightly-colored city of lights, collecting and decorating with all the Christmas tree lights in the neighborhood and on Woolworth’s shelves. In 1938, the character of the Washington Banquet changed, taking on a more dignified air. Class talks were eliminated, there was less class rivalry, and dress became more formal. It was that year that the tradition of having a faculty member and his spouse dress up as George and Martha Washington was started.

*[first published in Wheaton Alumni magazine, Spring 1995]

The Gospel in word and deed

This time of year college students around the country are thinking about Spring Break. While some are thinking of parties in warmer climates, hundreds of students at Wheaton College are thinking about the ministry opportunities that await them on their upcoming break. Whereas many college-aged men and women will spend hundreds of dollars to fly here or there for pleasure, Wheaton students will be spending hundreds of dollars to minister to those in need through various programs like the BreakAway. Another program that will draw students is the Honduras Project. Begun in 1979 as a student-run missions project, the project opens students eyes to holistic ministry through the Global Church. In its first year students had focused their attention to the Dominican Republic after the terrible effects of Hurricane David, the strongest hurricane to hit the republic in recorded history. Students responded well to this form of ministry that coupled faith and deeds and allowed students to love their neighbors as themselves. In 1982 similar devastation visited Honduras, where flash floods and mudslides killed eight hundred and displaced tens of thousands. From the organizational efforts of Honduran missionary-kid and Wheaton student, Peter Clark, sixty-nine students joined the National Association of Evangelicals’ World Relief and Comite Evangelico de Desarrollo y Emergencia National (CEDEN) to provide relief. Honduras ProjectDuring this first trip to Honduras in March 1983 students were divided into three groups with some going to Choluteca, Catacamas and Mocoron. The following year Wheaton president J. Richard Chase visited the sites where students had worked and gained an appreciation for this ministry of compassion-in-action. As the project grew efforts were made to be sure that it was a strong program with a good foundation. This required regular evaluation, a faculty advisory committee, and, at times, a slowing of progress to allow for proper communication and completion of prior work. The Honduras Project began to focus upon clean water projects through gravity-fed wells and water distribution systems. A six-person cabinet administers the project, which is self-supporting, and coordinates the fundraising ($60,000 in 2010). The Honduras Project seeks to couple the gospel in action and proclamation.

W. Wyeth Willard, Leatherneck

W. Wyeth WillardAmong the extraordinary individuals who have contributed to the soul of Wheaton College, few were as seasoned as Warren Wyeth Willard. His first book, Steeple Jim, about an alcoholic brawler turned born-again Christian, appeared in 1929 when he was twenty-four. Graduating from Brown University and Princeton Theological Seminary (where he studied under Dr. J. Gresham Machen), Willard had already distinguished himself as an author, businessman, pastor and founder of Camp Good News in Forestdale, MA, before volunteering as a chaplain during WW II. Ministering to spiritually needy soldiers, he landed in 1943 with the 2nd Marine division at the battle at Guadalcanal, and was awarded the Legion of Honor Medal for his service to them during the battle at Tarawa in the Gilbert Islands. According to one report he was “…credited with serving more consecutive days under constant enemy fire than any chaplain in the history of the U.S. Navy and Marine Corps.” In 1944 he was awarded the Legion of Merit, the Navy’s highest honor. Lieutenant Willard’s stirring wartime chronicle, The Leathernecks Come Through, brought him national fame; and in February, 1944, he was invited by Wheaton College to deliver its mid-winter evangelistic services. So impressed were staff and students with this heroic 39-year-old, that it was decided to hire him as Director of Evangelism and Assistant to President V. Raymond Edman. Willard, moving his wife, Grace, and their children from Cape Cod to 821 Irving Avenue, settled easily into his administrative responsibilities. He offers a candid glimpse:

I could write another book entitled, “My Five Years at Wheaton College”…What were my duties as “Assistant to the President?” Just that – assisting the president. And believe me, by the grace of God, I was a faithful one. Modesty prevents me from using more descriptive words.

As I came to know him at private devotions held each morning in his office, then through conferences which followed these devotions, by observing his far-reaching influence on the student body, I was glad to give him my whole-hearted support. I had been indoctrinated in the Navy with the slogans of “Loyalty up and loyalty down” and “All for one and one for all.” It was easy to be loyal to Dr. Edman. As we daily walked together across the campus for the college chapel worship services, he would greet a hundred students and call them by their first names. He counseled with them in his office as would a father. There was a quiet dignity, sympathy and pathos in his voice as he led them into the deep things of God. He loved them all as though they were his sons and daughters. After they had graduated, he followed them as a guardian angel…

Aside from preaching challenging messages to the campus, Willard raised funds for Wheaton Academy and recruited members for the Board of Trustees. Edman also tasked him with writing the first formal history of the college, Fire on the Prairie (1950). In 1951, the self-described “old goat of 46 years,” seeking to sharpen his reasoning skills, departed Wheaton to study law at Northwestern University in Chicago, there earning his Doctor of Jurisprudence. But the pulpit called him away from a legal career, and he returned to the ministry as pastor of Third Baptist Church in Barnstable on Cape Cod. “What a delightful four years were spent serving in this quaint little church!” he recalls. Then, in 1960, he was unanimously called to First Presbyterian Church of Waltham, MA, where he served for 22 years before retiring. The concluding sentiment of his memoir, Confessions of a Minister (1975), humbly recognizes the immovable northstar of his life:

In my early teens, when I began to read daily from the New Testament and understand its message, something happened in my heart. I fell in love with Jesus Christ. From that day to this, I have loved him and attempted to serve him with all the passion and intensity of my soul. So may it be until the day I die – a death that will have no sting, a grave that will have no victory. For me to live is Christ, and to die is gain (Philippians 1:21 RSV).

He died in 2000 at age 94 in Sandwich, Massachusetts.

Squatting Buddha

David IglesiasDavid Iglesias has been one of Wheaton’s alumni who have hit the broader news on occasion, especially more recently. He is known for several things, such as being the inspiration for Tom Cruise’s character Lt. Daniel Kaffee in A Few Good Men, a writer, and a United States Attorney (later fired in a political firestorm), however poet has never been listed among his credits. Before this.

While a student at Wheaton College Iglesias wrote a poem that was published in Wheaton’s Kodon literary magazine.

The Lawn Sitting Laotian Woman
David Iglesias

Laotian WomanSquatting Buddha and
pretzel-like, the Laotian
woman remains passive,
unaware of her
manicured lawn.

Her turban hides
thoughts of steamy Laotian
nights,
and yellow parchment
eyes see past the colonial
brick buildings
to
pictures of huts, chickens,
slash and burn sunsets,

While others wear rouge
(Revlon), she thinks of
Khmer and blood.

Pipe going, eyes Mekong-
ward, the Laotian woman
squats by the hour and
blinks.

Dunn Played Well

Canadian Bruce Wallace Dunn, responding to a question on his Wheaton College application regarding his choice for location after graduation, wrote, “California – otherwise no preference.” As it happened, Dunn’s career did not move him westward but straight south to Peoria, Illinois. As road-weary vaudevillians used to say, “If it’ll play in Peoria, it’ll play anywhere.” There Dunn’s fruitful ministry “played” for decades not because of chance, but as the result of, as he observed, “…many prayers, much planning, and sacrificial giving by hundreds of people.” Born to a godly family of Scottish heritage in Toronto, Ontario, Dunn was the first boy in Dr. Oswald Smith’s Sunday School class at the famous People’s Church. Regularly attending for years but still unsure of his beliefs, Dunn finally walked the aisle in 1936, publicly declaring his faith in Christ after hearing former hoodlum Anthony Zeoli testify to God’s grace.

Bruce DunnOffering his life to God, Dunn enrolled at Wheaton College where he robustly participated in campus life, involved with cheerleading, tennis, ping pong and the Aristonian Literary Society. In addition to sports, he reported for the Record, traveled with the Ambassadors (Wheaton’s musical evangelists) and served on the Men’s Interhouse Council. Earning his B.A. (’40) and M.A. (’46), he transferred to McCormick Seminary in Chicago and then Northern Baptist Theological Seminary, where he acquired his Th.D. After serving briefly in Iowa, Wisconsin and Chicago, Dunn in 1951 accepted a call to pastor at Grace Presbyterian in Peoria. A few months later he inaugurated a radio broadcast, later moving his congregation to a larger building and a successful television ministry called Grace Worship Hour. He enjoyed a national reputation as a powerful speaker, preaching for conferences like Moody Founder’s Week, Moody Keswick, Winona Lake, West Coast Prophetic Congress and many others. Specializing in prophetic interpretation, he stressed the need for continual evangelization.

Bruce DunnOccasionally his sermons were published as pamphlets, such as The Ecumenical Dream…One Big Church!, reflecting his alarm over ill-considered ecclesiastical mergers and unions. In 1960 Wheaton College awarded him its Centennial Award for his uncompromising testimony; and in 1968 he delivered the Baccalaurate address for Taylor University. Dunn’s wife, Eileen, graduating summa cum laude from Wheaton College in 1947, was employed as a librarian at Bradley University for 25 years. She died in 1989, her graveside service occurring on the 48th anniversary of their wedding. Dr. Bruce Dunn retired from Grace Presbyterian in 1991, continuing with writing and periodic speaking engagements until his death in 1993. His funeral address was delivered at Grace Presbyterian Church by Dr. Joseph Stowell, president of Moody Bible Institute.

Pigskin Pursuits – Sesquicentennial Snapshot

In the first installment of a three volume anthology of the history of athletics at Wheaton College, Through Clouds and Sunshine: A Story of Wheaton College Athletics from the Beginning (1892-1940), Edward Coray recounts the early endeavors of securing football at the school. Insights are also found another book by Coach Coray, The Wheaton I Remember.

Wheaton College Football, 1919 (Ed Coray, back row 4th from right)

President Charles Blanchard for a long time put football in the same category as gambling and hard liquor. To understand this, one needs to know something of Dr. Blanchard’s personality and character. A gentle man who loved the young people of Wheaton, he hated to think of any of these fine young men being involved in a sport where people might be maimed for life or even killed [note: a real possibility in the early days of football]. In addition the majority denounced the sport as brutal. So the administration and faculty members at Wheaton did not stand alone in being skeptical of the sport.

In 1906 radical rule changes made football a more open game and less susceptible to injuries. President Blanchard, a reasonable man, listened to the arguments of the boys who wanted to play football…Some of the boys, who he thought were nice boys, convinced him that it was a wholesome game and the purpose was really not to maim or kill your opponents. All you wanted to do was knock them down and run over them…Finally he became convinced that with the rules changed…the sport could be an asset rather than a liability in preparing young men for a lifetime of fruitful service….

He consented to having it on the program, though he never came to understand the fine points of the game. Once our opponents were running through our line as if it were made of paper. The backfield men were making such tackles as were made. I was in a good position to know how weak our line was because I was in it. Fans along the sidelines began moaning. “We need a line. If only we had a line.” Finally Dr. Blanchard said, “The college budget is quite low but if we need a line perhaps we should buy one. How much do they cost?”

 

 

Whither Wheaton? — Further insights into Wheaton College

Plumb bobAndrew Chignell’s article, Whither Wheaton?, appearing in SoMA (The Society of Mutual Autopsy), is proving to be rather provocative, especially as it garners attention for its content as well as its “backstory.” In attempting to provide a guide for the future by looking to Wheaton’s past (more accurately, “near-past”), Chignell reviews the presidency of A. Duane Litfin and his near 17-year tenure. Chignell’s efforts at dissecting Wheaton College’s history is not new, though his particular focus is. Histories and studies of Wheaton College have been written — some official or semi-official, Fire on the Prairie (1950) and Wheaton College: A Heritage Remembered (1984); some very specialized, Edwin Hollatz’s The Development of Literary Societies in Selected Illinois Colleges (1959), Randall Dattoli’s The Wheaton Graduate School (1936-1971): its history and contributions (1980), Lori Witt’s More than a ‘Slaving Wife’ (2001) (examining women at conservative Protestant colleges) and David Swartz’s The Evolution of Creationism at Wheaton College (1999); some focusing upon students and student culture, John Furbay’s Undergraduates in a Group of Evangelical Christian Colleges (1931), John Swanson’s The Graduates of a Midwestern Liberal Arts College Evaluate Their Experiences (1957) and Kevin Cumings’ Student Culture at Wheaton College (1997). These dissertations are also accompanied by numerous masters theses research on Wheaton College. Each title sheds light on what appears to be a monolithic institution; but as Chignell illustrates, Wheaton College exhibits a breadth of perspective involving nuances too often lost on “outsiders.”

Other historical works helping to reinforce Chignell’s article are found in Wheaton’s Archives & Special Collections. Each of the following are doctoral dissertations, representing research conducted prior to the installation of Litfin as president.

Tom Askew’s 1969 dissertation, Liberal Arts College Encounters Intellectual Change: A Comparative Study of Education at Knox and Wheaton Colleges, 1837-1925 investigates the intellectual life of two colleges led by Jonathan Blanchard, Wheaton’s founder. Blanchard had been Knox’s second (and now relatively little-known) president and Wheaton’s first (though the Illinois Institute had been around for seven years). Askew analyzes how Knox and Wheaton reacted to the tides of intellectual change. His work clearly shows how the president can be a defining and, at times, a polarizing figure, as so with Knox.

Examining Wheaton College and two other colleges, David Larsen’s Evangelical Christian Higher Education, Culture, and Social Conflict: a Niebuhrian Analysis of Three Colleges in the 1960s (1992) discusses Wheaton’s efforts to preserve “elements of the organization’s culture and history in the face of social change” (p. 201). Larsen notes “the place of tradition and the unusual power of the Wheaton presidency for shaping the organizational culture and history” (p. 202). Larsen documents the emergence of public dissent and the growth of underground publications at Wheaton College. The writer also analyzes views on social conflict and justice at Wheaton.

Michael Hamilton, former director of the Pew Young Scholars program that birthed Chignell’s graduate career, wrote The Fundamentalist Harvard: Wheaton College and the Continuing Vitality of American Evangelicalism, 1919-1965 (1994). Hamilton, using Wheaton College as an exemplar, charts its course as the modernist controversy catalyzes the fundamentalist movement, then discusses its emergence and solidification during post-war Evangelicalism as the pinnacle of Evangelical higher education, advancing the principles of faith(ful) integration.

An interesting addition to these dissertations is Citadel Under Siege: The Contested Mission of an Evangelical Christian Liberal Arts College by David Lansdale, a 1990 PhD graduate of Stanford University. Based on archival research and personal interviews (conducted on-site, while supposedly living in his van). An oversimplification, Lansdale’s thesis advances that tensions exist (at any college) between faculty and trustees. This occurs because faculty hold a responsibility to broaden the vision of its students, while trustees must chart and maintain a course. At times these two functions conflict, though not necessarily so. Lansdale’s thesis suggests that Wheaton’s faculty were a liberalizing force and that the trustees would need to counter that force in order to maintain a path of its choosing. This dissertation was circulating on Wheaton’s campus around the time of the presidential search process in the early 1990s.

Chignell’s article tells one aspect of Wheaton’s history over the last twenty years. The works mentioned above further illuminate Chignell’s work and the college’s past. This is certainly not the last word on Wheaton. May Truth ever be sought as scholars engage the historical record.

Wheaton’s Charisma

The modern Pentecostal movement emerged in 1906 during a revival conducted at 312 Asuza Street in Los Angeles. As the meeting progressed, worshipers received an entirely unexpected “baptism in the Holy Ghost,” wherein nearly all present spoke with other tongues, proclaiming heartfelt praises in “heavenly” prayer languages, presumably understood by God alone. Miraculous healings and prophetic utterances accompanied the event. Following the Asuza Street revival, Pentecostalism remained for years on the fringe of evangelicalism, confined largely to its own local assemblies and schools.

But in 1959 the movement shed its relative obscurity when Reverend Dennis Bennett of Van Nuys, California, rector of the “old-line stuffy” 2600-member St. Mark Church, heard about a mysterious “baptism in the Holy Spirit” experienced by a young couple in a neighboring parish. Bennett’s congregation was not troubled with heresy or divisions, but he fully realized that they – and he – needed a boost of additional energy, a blast of holy power to ignite dormant potential. So, curious but cautious, he visited the couple at their home, noting their extraordinary peace and evident stability. Praying with them at their behest, Bennett suddenly received his Baptism. There in the living room, utterly shocked amid an overwhelming flood of joy, he did indeed speak in tongues, issuing a torrent of unknown words, the supposed heavenly language. Later as he witnessed of this event, several members of St. Mark’s also spoke in these strange tongues, praising God with renewed vigor. As news of Bennett’s experience traveled – covered by both Newsweek and Time – other mainstream denominations investigated his claims. Consequently, pastors and lay people across the nation received a similar Baptism; and soon the Pentecostal blessing invaded the pews of not only most Protestant denominations, but spread throughout the halls of Catholicism as well. The widespread dissemination of Pentecostalism (now known as the “Charismatic Movement” because of its openness to the charisms, or gifts of the Holy Spirit) across denominational lines is usually documented as beginning with Bennett’s ministry.

Father Winkler and Leanne PayneHowever, Leanne Payne, founder of Pastor Care Ministries, explains in her autobiography, Heaven’s Calling (2008), that charismatic renewal within Episcopalianism had ignited as early as 1956 at Trinity Episcopal Church in Wheaton, Illinois, under the rectorship of Fr. Richard Winkler. She writes:

People, including well-known leaders (clergy, physicians, nurses, theologians, professors and teachers, authors, and lay leaders), traveled to Trinity Episcopal Church from the ends of the earth to visit, learn, and receive prayer for restoration and freedom from whatever chains bound them. Indeed, Fr. Winkler laid hands on, anointed, and prayed for countless numbers of priests to be baptized in the Holy Spirit, and they in turn ministered to others. One of them was the Reverend Dennis Bennett who took the ministry forward in wonderful ways but especially through his book Nine O’Clock in the Morning and his ministry to orthodox priests.

Christian leaders who visited Trinity Episcopal to consult with Winkler include Agnes Sanford, founder of the School of Pastoral Care, author Catharine Marshall and missionary R.A.Torrey III, grandson of Reuben Archer Torrey, third president of Moody Bible Institute.

Leanne Payne’s papers (SC-125) are maintained in Special Collections at Wheaton College.

The Moving of the Holy Spirit – Hudson T. Armerding

In his memoir “The Hand of God: a testimony of the Lord’s provision and protection” (Wheaton College, 2004), Hudson Armerding recounts a spiritual awakening on campus during the early years of his presidency. 2010 is the fortieth anniversary of that event.

One of the most significant indications of the hand of God on campus was the gracious moving of the Holy Spirit during our special meetings in [February] 1970 with Dr. Ray Ortlund of California. On the Thursday evening of that week, Dr. Ortlund announced that several students requested a few minutes for personal testimonies. Assuming this might take about 10 minutes, he invited any who desired to do so to come forward. But more students kept coming, and the minutes soon became hours. Students listening to the broadcast from the chapel came over and made their way to the platform to share their testimonies. About once an hour we sang a hymn, and then returned to the time of witness and confession. Everything proceeded decently and in order until the service ended at 7:30 the next morning. That evening the service continued until midnight and the faculty-staff chapel the following Monday showed further evidence of the moving of the Holy Spirit. Our professor of military science, a colonel with Ranger and Airborne qualifications, came to me and with deep emotion declared that he “needed God.” Despite some criticism, the impact of this remarkable time had a very positive impact on campus. I believe what happened was the Lord’s response to the prayer burden of one of our transfer students, John Armstrong. He organized times of prayer and sought to claim the campus for Christ. I remain convinced that God’s hand was manifest as He responded to the fervent petitions of His servants.

Further recollections were recorded of Dr. Armerding in 1995 by the Billy Graham Center Archives, Ray & Anne Orltund in 2005 and recently in a memorial tribute by John Armstrong.