The University of Wisconsin and The Ideal of Nonsectarianism

The University of Wisconsin and The Ideal of Nonsectarianism, Daniel G. Hummel. Upper House (ISBN: 9798987660508) 2022.

Summary: A history of organized religious activity at the University of Wisconsin.

I worked in collegiate ministry at a flagship public land grant university for over two decades. So it was with great interest that I received this essay that offers a concise history of organized religious activity through the years and how a public university like the University of Wisconsin (now University of Wisconsin-Madison) related to religion as a state-supported university.

Daniel G. Hummel observes that this was a point of concern from its beginnings in 1848. On one hand, churches in the state feared it would be a “godless, secular university.” However, others feared that religious ideas, or even a particular church would be privileged. Rather, the university intentionally described itself from its beginnings in 1848 as a “nonsectarian” university. While not favoring any church or religious faith, the exploration of religious ideas was welcomed both in the classroom as well as in the varied expressions of organized religion represented in the students, faculty, and administration. In the early year, the course of study for fourth year students included a course in “Christian evidences,” as was true at many colleges.

John Bascom, the sixth president of the university was theologically trained and wrote on religion, philosophy, and science. His baccalaureate addresses spoke often of the importance of religious faith. During his presidency the three prominent university buildings at the top of what would be known as Bascom Hill all had chapels for regular chapel services.

Hummel traces this nonsectarian ideal, and the changes it underwent, throughout the University’s history. He describes a shift under Bascom’s successor, Thomas C. Chamberlin, elevating the role of science, focusing on Common Sense nonsectarianism. Though not hostile to religion, religion was de-emphasized in the university curriculum. This was also during the period where the University expanded from its liberal arts core to embrace the land grant ideal of agricultural and mechanical arts.

However, the period from 1890 to 1940 witnessed a resurgence of Protestant Social Gospel nonsectarianism. Economist Richard T. Ely focused on labor, finance, and economic reforms as an outworking of his Episcopal faith. This period also marked the adoption of the university hymn, “Light for All” and annual Religious Emphasis Weeks, sponsored by the YMCA, bringing Social Gospel leaders like John R. Mott and Harry Emerson Fosdick to campus.

The period from 1940-1975 brought notable changes. The 1950’s would mark the highwater mark of religious identification and involvement of students. Increasingly, nonsectarian meant Jewish, protestant, and Catholic. Yet participation in historic protestant churches and organizations waned. In 1954, the YMCA closed its building. Civil rights and the Vietnam war brought an increasing focus on activism. Muslim students formed an association in 1960.

Hummel describes the period from 1970 to 2023 as “the decline of nonsectarianism. The explosion of parachurch ministries eclipsed denominational ministries. In more recent years, nonsectarianism gave way to diversity and inclusion efforts. Universities moved to an approach of viewpoint neutrality.

What stands out in this history is that the nonsectarian ideal provided the context for a vibrant and changing religious life through the university’s history, reflecting societal changes. Students, faculty, and university leaders saw their academic work and religious faith walking hand in hand throughout this period, whether it be John Bascom, Richard T. Ely, or John W. Alexander, a geography professor who organized a faculty prayer group, and later became the president of InterVarsity. The fact that the University of Wisconsin was a public university did not translate into a “godless, secular” university. Rather it fostered a lively context where students and faculty and religious ministers explored ultimate questions together.

Hummel’s essay makes for a great case study of religious history at public universities. Thus, it offers a good template for similar histories at other comparable campuses. In addition, Hummel’s account provides an account of different ministry models and the factors evident in their waxing and waning. In conclusion, this is a very useful resource for campus ministers as well as student life leaders who have a shared interest in flourishing of students. Free electronic copies are available at the Steve and Laurel Brown Foundation.

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Disclosure of Material Connection: I received a complimentary copy of this book from the author for review.