View in EDS HTML Full Text PDF Full Text

Residential Chaplains: A Promising Resource for Faith and Character Formation

Saved in:
Bibliographic Details
Title: Residential Chaplains: A Promising Resource for Faith and Character Formation
Language: English
Authors: Smith, Austin T. (ORCID 0000-0003-1078-9757), Glanzer, Perry L. (ORCID 0000-0002-3649-2516), Cockle, Theodore F. (ORCID 0000-0001-5335-8362)
Source: Christian Higher Education. 2023 22(3-4):250-268.
Availability: Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals
Peer Reviewed: Y
Page Count: 19
Publication Date: 2023
Document Type: Journal Articles
Reports - Research
Education Level: Higher Education
Postsecondary Education
Descriptors: Clergy, Religious Education, Christianity, Moral Development, Protestants, Higher Education, Religious Colleges, College Housing, Spiritual Development, Educational Benefits
DOI: 10.1080/15363759.2023.2219069
ISSN: 1536-3759
1539-4107
Abstract: Although higher education scholars have examined chaplaincy in college and university settings, we are not aware of any studies that have sought to examine chaplains who live and serve in residence halls. As such, we conducted a collective case study of three Protestant institutions with residential chaplain roles--Taylor University, Pepperdine University, and Baylor University. We present an overview of each institutional model employed for residential chaplains and provide comparative analysis. All of the models we analyzed utilized students as residential chaplains, provided joint residence life and spiritual life training, navigated tensions with other roles in the institution, and took advantage of institution-specific resources and contexts. However, these roles had slightly different foci, used students of different academic levels, and were compensated in different ways. In light of our findings, we believe institutions without residential chaplains should see potential options for incorporating such a role into their campus structure, and those who already have residential chaplains should continue thinking about the structure, strengths, and benefits of their current models.
Abstractor: As Provided
Entry Date: 2023
Accession Number: EJ1399707
Database: ERIC
Full text is not displayed to guests.
FullText Links:
  – Type: pdflink
    Url: https://content.ebscohost.com/cds/retrieve?content=AQICAHj0k_4E0hTGH8RJwT4gCJyBsGNe_WN95AvKlDbXJGqwxwHQ7WfnGC5fmG1lIrjYxxYBAAAA4zCB4AYJKoZIhvcNAQcGoIHSMIHPAgEAMIHJBgkqhkiG9w0BBwEwHgYJYIZIAWUDBAEuMBEEDLuAMVZWaRuZ1CHEOAIBEICBmzD43Q5nKsN6s6FaLlcZVJDLc9nqL_RvZ5XyXxkYStP4F8P9nppmD19iRA5sEFkVTRZ5Vo8o8Ut19d75F0zVzTU6SjiAwsO80tvR89MW1MEQvPkNPXI8eLfi3ita2ktTXpDQMcH8Z0_IEnQMUF2s5_2jaDhLprQD0brCU232W2x8KIE7lQnUzDiyA-CiHytcRurIcQVidiMbut_j
Text:
  Availability: 1
  Value: <anid>AN0171997613;j2401may.23;2023Sep20.05:26;v2.2.500</anid> <title id="AN0171997613-1">Residential Chaplains: A Promising Resource for Faith and Character Formation </title> <p>Although higher education scholars have examined chaplaincy in college and university settings, we are not aware of any studies that have sought to examine chaplains who live and serve in residence halls. As such, we conducted a collective case study of three Protestant institutions with residential chaplain roles—Taylor University, Pepperdine University, and Baylor University. We present an overview of each institutional model employed for residential chaplains and provide comparative analysis. All of the models we analyzed utilized students as residential chaplains, provided joint residence life and spiritual life training, navigated tensions with other roles in the institution, and took advantage of institution-specific resources and contexts. However, these roles had slightly different foci, used students of different academic levels, and were compensated in different ways. In light of our findings, we believe institutions without residential chaplains should see potential options for incorporating such a role into their campus structure, and those who already have residential chaplains should continue thinking about the structure, strengths, and benefits of their current models.</p> <p>Keywords: Faith formation; protestant; higher education; residence life; spiritual life</p> <p>The spiritual formation of college students is a central concern for Christian colleges and universities (Ostrander, [<reflink idref="bib20" id="ref1">20</reflink>]; Ream & Glanzer, [<reflink idref="bib22" id="ref2">22</reflink>]). Institutions can adopt various methods to approach this formation, ranging from fostering spiritual disciplines and practices (Ream & Glanzer, [<reflink idref="bib22" id="ref3">22</reflink>]) to instilling a Christian worldview (Ostrander, [<reflink idref="bib20" id="ref4">20</reflink>]) to establishing programming structures such as regular chapel services (Benne, [<reflink idref="bib4" id="ref5">4</reflink>]). Additionally, some institutions provide formation for their students through chaplains or campus ministers—individuals who provide pastoral care and support the spiritual formation of students (Schmalzbauer, [<reflink idref="bib25" id="ref6">25</reflink>]).</p> <p>Colleges and universities are unique ministry environments due to the high degree of student turnover. Considering this reality, Moody ([<reflink idref="bib17" id="ref7">17</reflink>]) noted, "a chapel or a chaplaincy cannot be a permanent community, but it can be a hostel—somewhere where refreshment is taken while 'on the way'" (p. 447). Thus, chaplains must leverage voluntary student engagement in singular experiences that might have lasting impact. Although those at Christian institutions certainly hope chaplains have lasting impact, little empirical research exists to show the impact of university chaplains, especially for those who live and serve within on-campus residential communities.</p> <p>The idea for this study arose out of the ongoing Baylor Faith and Character Study (Dougherty et al., [<reflink idref="bib12" id="ref8">12</reflink>]) that seeks, in part, to understand the role of staff in the spiritual formation of students. In interviews with senior students, many participants spoke of residential chaplains as influential in their faith and character formation (Glanzer & Cockle, [<reflink idref="bib13" id="ref9">13</reflink>]). Given the lack of literature on residential chaplains, we decided to examine the distinct models of residential chaplaincy at three institutions. Accordingly, we explored the following research questions:</p> <p></p> <ulist> <item> How do institutions structure their residential chaplain roles within the institution?</item> <p></p> <item> What are the possible strengths and weaknesses of different residential chaplain models?</item> </ulist> <hd id="AN0171997613-2">Literature Review</hd> <p>American higher education has deeply religious roots, although over time swaths of Christian institutions have secularized (Burtchaell, [<reflink idref="bib5" id="ref10">5</reflink>]; Ringenberg, [<reflink idref="bib23" id="ref11">23</reflink>]). Despite the secularization of institutions, Schmalzbauer ([<reflink idref="bib24" id="ref12">24</reflink>]) and Cherry et al. ([<reflink idref="bib7" id="ref13">7</reflink>]) have argued that secularization did not lead to a religious deterioration among American college students, but rather successive changes in the religious groups in which students were involved (e.g., the rise of parachurch organizations, as mainline denominations lost congregants from the younger generations in the mid-20th century). In this succession, different groups have found ways to reach college students, often through campus ministers or chaplains (Schmalzbauer, [<reflink idref="bib24" id="ref14">24</reflink>]).</p> <p>More recent studies have indicated that college and university chaplains have become increasingly diverse (Davis et al., [<reflink idref="bib11" id="ref15">11</reflink>]; Schmalzbauer, [<reflink idref="bib25" id="ref16">25</reflink>], [<reflink idref="bib26" id="ref17">26</reflink>]). The context of the role varies across the higher education landscape, with some employed by the university and others by a denomination or parachurch group (Davis et al., [<reflink idref="bib11" id="ref18">11</reflink>]). Furthermore, these roles may be full-time, part-time, or on a voluntary basis (Davis et al., [<reflink idref="bib11" id="ref19">11</reflink>]; van Stee, Cadge, & Barton, [<reflink idref="bib28" id="ref20">28</reflink>]). Additionally, the people who fill those roles have become more demographically diverse. In the past 70 years, campus chaplains have included a wider range of racial, gender, and religious diversity, as well as some laicization (Schmalzbauer, [<reflink idref="bib25" id="ref21">25</reflink>], [<reflink idref="bib26" id="ref22">26</reflink>]). With the growing diversity of the chaplains and campuses, the expectations of chaplains have also evolved.</p> <p>The general functions of campus chaplains and ministers are ill-defined (Schmalzbauer, [<reflink idref="bib25" id="ref23">25</reflink>]). Contrasting a campus chaplain and a local minister, Moody ([<reflink idref="bib17" id="ref24">17</reflink>]) described how campus chaplains minister to a population in transition through a liminal space and should approach students as pilgrims on a journey of spiritual discovery, as the chaplains are simultaneously pilgrims themselves. Davis et al. ([<reflink idref="bib11" id="ref25">11</reflink>]) identified three duties of campus ministers: "(a) non-obtrusive evangelism, (b) being present with students in their faith journey, and (c) programming" (p. 178). Schmalzbauer ([<reflink idref="bib28" id="ref26">28</reflink>]) also identified three functions of campus ministers: a campus prophet, a spiritual guide, and an interfaith traffic director. A third triad of scholars described the role of chaplains as building bridges across communities (both religious and non-religious), building community, and tending to the soul of the university by helping students wrestle with life's big questions (Barton et al., [<reflink idref="bib1" id="ref27">1</reflink>]). Although there are consistencies in these descriptions, Schmalzbauer ([<reflink idref="bib25" id="ref28">25</reflink>], [<reflink idref="bib26" id="ref29">26</reflink>]) also identified recent changes in the roles, noting a particular focus on students' inward spiritual journeys, a greater focus on individual ministry, and less emphasis on preaching. Additionally, campus chaplains are now navigating multifaith campuses and are expected to support students from various faith, or no faith, backgrounds (Schmalzbauer, [<reflink idref="bib26" id="ref30">26</reflink>]). Overall, the role of campus chaplains includes responsibilities unique to their institutional context and the organizational structure of their role.</p> <p>In recent literature on campus chaplains, the majority of studies have examined public institutions or secular private institutions (Barton et al., [<reflink idref="bib1" id="ref31">1</reflink>]; Craft et al., [<reflink idref="bib9" id="ref32">9</reflink>]; Davis et al., [<reflink idref="bib11" id="ref33">11</reflink>]; van Stee, Cadge, & Barton, [<reflink idref="bib28" id="ref34">28</reflink>]; van Stee, Paige Winfield, et al., [<reflink idref="bib29" id="ref35">29</reflink>]), although Schmalzbauer's ([<reflink idref="bib25" id="ref36">25</reflink>], [<reflink idref="bib26" id="ref37">26</reflink>]) sample included a majority of participants from faith-based institutions. In these works, however, the campuses are treated as relatively similar, with little differentiation made among different types of Christian institutions—particularly in the degree to which faith is the campus organizing paradigm (Benne, [<reflink idref="bib4" id="ref38">4</reflink>]). A second trend in recent literature is the focus on multifaith chaplaincy (Barton et al., [<reflink idref="bib1" id="ref39">1</reflink>]; Schmalzbauer, [<reflink idref="bib26" id="ref40">26</reflink>]; van Stee, Cadge, & Barton, [<reflink idref="bib28" id="ref41">28</reflink>]; van Stee, Paige Winfield, et al., [<reflink idref="bib29" id="ref42">29</reflink>]), an understandable trend given the increased religious diversity of college students.</p> <p>A third trend in the literature is a lack of investigation of residential chaplains. An exception are two studies that described "Spiritual Life Advisors" (Morris et al., [<reflink idref="bib19" id="ref43">19</reflink>], [<reflink idref="bib18" id="ref44">18</reflink>]) as a student role adopted by some Christian institutions to improve the spiritual formation and integration of undergraduate students. These students receive training in spiritual guidance and serve their halls alongside resident advisors to provide mentoring and spiritual formation opportunities. Although mentioned in these articles, no studies have examined the residential chaplain role specifically.</p> <hd id="AN0171997613-3">Method</hd> <p>This exploratory qualitative study employed a collective case study design (Creswell, [<reflink idref="bib10" id="ref45">10</reflink>]; Hesse-Biber, [<reflink idref="bib15" id="ref46">15</reflink>]), examining three Protestant institutions with residential chaplain roles: Taylor University (Upland, Indiana); Pepperdine University (Malibu, California); and Baylor University (Waco, Texas). The institutions were selected because they represent a range of institutional sizes, graduate offerings, faith affiliations, and regions—a diversity that is preferable for collective case studies (Hesse-Biber, [<reflink idref="bib15" id="ref47">15</reflink>]). Taylor University is an institution of about 1,700 undergraduate students with about 30 graduate students on campus (Taylor University, [<reflink idref="bib27" id="ref48">27</reflink>]), Pepperdine University has approximately 3,400 undergraduate and 1,300 graduate students who attend the Malibu campus (Pepperdine University, [<reflink idref="bib21" id="ref49">21</reflink>]), and Baylor University has approximately 15,200 undergraduate and 5,400 graduate students (Baylor University, [<reflink idref="bib3" id="ref50">3</reflink>]). In faith affiliation, Taylor is non-denominational, Pepperdine is Church of Christ, and Baylor is Baptist. As noted above, the institutions are also in different regions, representing the Midwest, West Coast, and Southwest.</p> <hd id="AN0171997613-4">Data Collection, Analysis, and Trustworthiness</hd> <p>At each institution, we recruited one or two of the staff members responsible for supervising the university's residential chaplain program to participate in a semi-structured interview. At Taylor and Baylor, interviews were conducted with a single staff person; at Pepperdine, two supervising staff members participated in a joint interview. Each interview was recorded and lasted between 30 minutes and an hour. The interviews focused on the structure and expectations of the role in addition to reflective questions on the impact of the role, its strengths, and its weaknesses. Following transcription, we wrote a summative overview of each program, based on the participants' descriptions in conjunction with research on each institutional context to produce a thick description of the resident chaplain role on each campus.</p> <p>The concepts of validity and reliability are inappropriate for qualitative research, which instead aims for trustworthiness, consisting of credibility, transferability, dependability, and confirmability (Lincoln & Guba, [<reflink idref="bib16" id="ref51">16</reflink>]). Consistent with recommendations for ensuring trustworthiness in a case study (Hesse-Biber, [<reflink idref="bib15" id="ref52">15</reflink>]), we pursued confirmability through member checking, dependability through use of a protocol and maintaining a database of interview transcripts, credibility by identifying patterns and considering various explanations for these patterns, and transferability through comparing the three cases. In pursuing trustworthiness, we have greater confidence this study provides transferable insights for those at other faith-based institutions.</p> <p>All three researchers are currently employed at Baylor (although not in roles affiliated with the residential chaplain program), and Smith was a residential chaplain as an undergraduate student at Taylor and supervised residential chaplains as a resident director at Pepperdine. In order to mitigate bias, the researchers sought to accurately portray programs by examining the strengths and weaknesses of each and transparently reporting both. Furthermore, the researchers did not aim to advocate for any one form of residential chaplain model as superior. Although the team did take steps to mitigate potential bias, the researchers' familiarity with programs was beneficial in that it allowed them to interpret participants' responses more clearly because of shared institutional language and then report the findings using primarily institution-neutral language.</p> <hd id="AN0171997613-5">Model 1: The Discipleship Assistant—Taylor University</hd> <p>At Taylor University, discipleship assistants (DAs) are voluntary student leaders who work alongside a personnel assistant (PA, the equivalent of a Resident Assistant) on a wing or floor of a residence hall. These undergraduate students oversee spiritual programming, such as small groups, worship nights, community service projects, or other programs related to spiritual formation. The DAs are expected to plan four programs a year, which can be in conjunction with other programs occurring on campus. The staff member provided this example:</p> <p>For instance, if there's Mosaic Night ... which is our celebrating diversity in culture—if [the DAs] want to engage that in the context, then "how does faith connect to how we understand that," they can do that as a launching board. It could also be community service. We have local communities that have needs—our local thrift shop—the students go and do community service there. We have two DAs who are leading a community service to help with a local church in prepping their community garden.</p> <p>The residential areas will often partner with another residential area for these events.</p> <p>Because of the non-denominational identity of the university, there are no denominational requirements for DAs, although they are expected to be Christians and are encouraged to be part of a local church. Additionally, there is no theological statement that DAs must sign; however, they are expected to agree with the Taylor University community covenant, the Life Together Covenant (LTC). Despite being a spiritual resource, the DAs are considered mandatory Title IX reporters and are not confidential resources.</p> <hd id="AN0171997613-6">Training and Assessment</hd> <p>Training for the DA role mostly happens alongside other positions. In the spring they are hired, the DAs and PAs have a joint onboard training, which includes the vision for Residence Life, the LTC, and scripture engagement. In the fall, all the Student Development division student leaders go through a joint training. After these sessions, the DAs and PAs receive emergency, Title IX, conflict, and other leadership training, in addition to specific training for DAs on leading small groups. The DAs participate in "behind closed doors" scenarios alongside PAs. Additionally, the DAs take a class during the first three weeks of school designed to discuss topics such as small groups, leadership, and spiritual practices in greater depth.</p> <p>A DA's work is assessed primarily through a residential survey sent out each November. The survey addresses "everything from quiet hours, to how they feel like they have belonging, to how their PA is doing, how their DA is doing, if they're connected with small groups." This survey provides yearly insight into students' experiences and allows Residence Life to know if something needs to be changed within the DA role.</p> <hd id="AN0171997613-7">History, Structure, and Oversight</hd> <p>The DA role has had multiple iterations throughout its history, formerly being part of the Campus Pastor's office. Although there is still collaboration in training with the campus pastor, the role is now "embedded" within Residence Life. Organizationally, Discipleship Coordinators (DCs), who are juniors or seniors in their residence halls, supervise DAs. Previously, the DCs were phased out, but they returned in the 2022–23 school year. The DCs will have a weekly group meeting and one-on-ones with the DAs, with hall directors supervising the DCs. In the past, graduate assistant hall directors oversaw discipleship programming; however, because they are in two-year positions, professional staff hall directors will now supervise these programs to provide more consistency.</p> <p>The DAs are hired through the same process at the PAs, including a written application, which is followed by an interview with the hall director for their area. Students apply for specific residential areas. The residence halls at Taylor are integrated across class levels, and, culturally, students at Taylor do not often move across residential areas. As such, the DA applicants typically apply to serve in the community where they currently live, though at times one may be asked to move to another residential area.</p> <p>As mentioned above, the DA role is voluntary and there is no stipend. This decision is framed to students through conversations on volunteering:</p> <p>At our training, we talked about how in my life I have a job that I get paid for, and there's also—above and beyond what I do, I also volunteer in certain areas. And so, we talk about it as like "this is a spiritual practice of caring well with and for one another."</p> <p>Although there is no payment for the role, DAs are allowed to hold other jobs on campus. Even without payment, students are drawn to this position by a desire to lead and serve their residential communities. The staff member shared an example of how she has seen this desire:</p> <p>There's a senior who decided to stay on his floor for his senior year, and that is the floor that we had the most students apply to be in student leadership this next year. ... And every single one of them said it was because of this one specific student and the leadership that he provided. And this is a floor of probably 70 men. And so, to have multiple students decide that they want to walk into student leadership based on his leadership feels like the exact hope that we hope for when you shepherd—a shepherding place to train others up in those spaces.</p> <p>Ultimately, it is a desire to serve one's community, often because of how one has been served, that drives students to apply for this role, rather than monetary benefits.</p> <hd id="AN0171997613-8">Challenges</hd> <p>One of the tension points for the DA role has been determining where it is best housed and who supervises them, as these have both changed over the past 10 years. The role was previously housed and supervised by the Campus Pastor's office before shifting to Residence Life. After transitioning to Residence Life, the role was primarily supervised by graduate assistant hall directors, which has since shifted to supervision by the professional staff hall directors. Because the role has evolved in recent years, it might be difficult for community members to make sense of where the role fits into the institution's organizational structure at a given moment or who to approach with questions or concerns.</p> <p>Another challenge is the strongly peer-led culture of the institution. In the interview, the overseeing staff member reflected:</p> <p>Students have a lot of agency, which is phenomenal and really beautiful, in what they do. It also is a little bit of a challenge in the context of being on the ground. ... We couldn't come in and say, like, "Everyone's going to study the book of Acts this year." They would be really kind and be like, "Thank you!" And then they'd go back and have small group the way that they do small group on that wing or floor, because it's so individualized and there is so much autonomy.</p> <p>Such individualization and autonomy lead to residential areas developing unique forms of programming that make standardizing and clarifying expectations for DAs difficult to implement from a supervisory standpoint.</p> <p>A final tension point is the distinction of DA responsibilities from those of the PA. Although technically a PA is responsible for enforcing policy, the DAs are empowered to intervene, and the PAs are encouraged to engage in spiritual programming as well. The analogy was used of PAs and DAs as firefighters and paramedics:</p> <p>If a car was on fire, and you were trained as a paramedic, that doesn't mean you just get to keep driving because you're not trained as a firefighter. That means you stop, and you say, "Hey, who's the next person I need to call to get help to? Who's the expert in this area?" And so, the PA or DA, whatever their specific title is, we're training you—we're cross-training you so that you can say, "Hey, I know who the next person is to call or how to access help."</p> <p>Although there are distinctions in the technical responsibilities of the role, the cross-training provides the benefit of equipping students for a variety of situations, even though it may blur the distinction between the roles.</p> <hd id="AN0171997613-9">Strengths</hd> <p>Although the peer-led culture was a point of challenge, it was also perceived as a benefit to how the DA role functions on Taylor's campus. As mentioned previously, DAs can influence the students in their halls to the point that others want to invest back in their communities as a DA. Also, the culture's individuality and autonomy provide spaces for creativity in programming, such as a living community that does "wing church" instead of the small groups seen in other living areas.</p> <p>A second strength of this model comes from its developmental focus for the individual in the role. Because of its voluntary nature, the DA position allows for conversations about what it means to serve one's community and volunteer, rather than approaching the role as a job. Additionally, the level of training with the PAs and with the rest of the Student Development division provides opportunities for leadership training, which can be further discussed in regular one-on-one meetings with the supervising DC or professional staff hall director.</p> <p>The third strength of the DA model, in part specific to Taylor (but that could also be applicable elsewhere), is that it is an effective way to address the servant leadership component of the institution's mission. Throughout the interview, the staff member spoke to how DA responsibilities and programs were designed to serve the surrounding community as well as the students in their residential area. These actions model a crucial aspect of the institutional mission and help draw other students into activities to develop their own embodiment of servant leadership.</p> <hd id="AN0171997613-10">Model 2: The Spiritual Life Advisor—Pepperdine University</hd> <p>The spiritual life advisors (SLAs) at Pepperdine University are undergraduate (and occasionally graduate) student leaders responsible for supporting a residential community on campus, providing small group or service project programming and pastoral support for their community. In addition to the expectation that SLAs lead a small group and plan a service project within their area, they are expected to hold weekly office hours. Each week, SLAs are expected to work about 20 hours, although the scheduling of those hours is flexible, based on the SLA's schedule and the needs present in their community.</p> <p>Spiritual life advisors are required to be Christians, although there is no expectation that they are members of a specific church or are from a specific denomination or tradition. Because Pepperdine does not require students to be of a particular denomination or religion, the SLAs are expected to be "people who have their own strong grounding, but also can show up and be present for people who think, look, [and] operate differently than they do." This expected disposition allows the SLAs to provide care and support for students from various religious backgrounds, particularly since the small groups led by SLAs sometimes provide credit for the institution's equivalent of an undergraduate chapel requirement.</p> <hd id="AN0171997613-11">Training and Assessment</hd> <p>Training (called "formation") for the SLAs occurs in tandem with the resident advisors (RAs) a few weeks prior to the arrival of first-year students. This training includes topics such as understanding policies, mental health issues, and support available to students, as well as training for emergency response (particularly wildfire shelter-in-place protocol). In addition to the joint training with RAs, there is training specific to the SLA position. One staff member described:</p> <p>We partner with the Hub for Spiritual Life to get training on how to lead a small group, how to lead a Bible study, how to have good conversations, and then just—we also spend a lot of time talking about expectations of the SLA roles ... which includes what the SLA role is not—so really wanting to try to help give those student leaders boundaries to their ministry so that they're not trying to do too much.</p> <p>This training not only includes the necessities for doing the role well, but also how to take care of oneself so that they can continue to serve their communities well.</p> <p>The effectiveness of the SLAs is assessed in two formats. First, an annual community survey is sent out to residential students to inquire about their experiences, including their experiences with their RAs and SLAs. Additionally, SLAs have a mid-year evaluation from their supervising resident director (RD) in order to identify areas of strength and desired growth for each SLA.</p> <hd id="AN0171997613-12">History, Structure, and Oversight</hd> <p>The SLA role was started by a former Residence Life professional staff member as a volunteer position without compensation. Since the position started, it has evolved into a more structured leadership role, for which students receive free housing and (as of 2021) academic credit, which emphasizes the educational vision for this role. Credit is earned through a two-hour class on Wednesday mornings, as described below:</p> <p>The class has a couple of different formats. We have some, what we call, "large group lectures" where the entirety of [Housing and Residence Life (HRL)] meets together. We have team lectures where RDs are leading curriculum with their individual teams. And then this year, we have been going through SEED, which is the Seeking Educational Equity and Diversity national program that we've also incorporated into Wednesday mornings.</p> <p>The educational focus of this role is also reflected in SLA's classification as "student leaders" and not "employees."</p> <p>Reinforcing the idea that these students are not employees, Pepperdine HRL uses the term "selected" in describing their hiring process. Students who are interested in being an RA or an SLA fill out an application late in the fall semester, in which they indicate whether they are interested in being an RA or SLA. In the spring, candidates are interviewed as a group and individually. In the individual interviews, SLAs present a five-minute Bible study to HRL staff so that the professional staff can get a sense of both their ability to maturely approach conversations on faith and to articulate those thoughts in a way that would connect with residents. Following the interviews, student leaders are selected and placed on a team.</p> <p>Regarding the structure of the role, SLAs are supervised by RDs and are part of a team alongside RAs for a housing area. Each of the 20 first-year halls (of approximately 50 residents) has a triad of two RAs and one SLA. In sophomore housing areas, the ratio increases, with one SLA for approximately 60 or 70 residents (with multiple SLAs in a hall). The apartments have one SLA for the area, with a ratio of approximately one for 200 or 300 residents.</p> <p>The presence of SLAs in the apartment areas is a relatively new addition to the program (started in fall of 2019). One staff member, when asked about a positive outcome of the role, reflected on the first or second year of having SLAs in the apartment areas:</p> <p>Meeting with the apartment SLA and hearing him share about how he had thought it might be difficult to fill up his small group with a big apartment community and ... not really knowing how much upperclassmen wanted to connect in, [he was] really surprised when it filled to capacity and people showed up every week.</p> <p>Although there is only one SLA in each of the apartment areas, their presence offers opportunities for residents in these communities to engage in intentional spiritual formation.</p> <hd id="AN0171997613-13">Challenges</hd> <p>Considering the SLA model, two specific tension points exist. First is the navigation of distinguishing the SLA from the RA position, due to the intimacy with which these roles are trained and work together. One of the clear ways Pepperdine attempts to make this distinction is through clarifying the expectations of each role:</p> <p>So, in the community, the SLAs—the role is set up to be more of a supportive, pastoral presence, and then the RA is more of creating the structure of the community. ... So, SLAs typically will not respond to policy violations; they'll call their RA or call the RD on duty.</p> <p>This simple and clear messaging about a key distinction in roles provides a starting point for ensuring the SLAs know what their responsibilities are in various situations.</p> <p>Another tension point that was addressed in the interview was that, at times, SLAs expressed concerns about confidentiality. One staff member reflected:</p> <p>I don't know if I've seen it really play out, but just the idea of maintaining confidentiality, but that we are really clear with our students that they are not a confidential resource. They are mandated reporters. ... it isn't, and shouldn't be, their role or responsibility to hold really sensitive information. And so [it is important to be] really diligent about how we train our student leaders to feel confident in how they would respond and report and still be able to care for a student while also having to ... share important information.</p> <p>This concern of confidentiality, although not an issue that has been encountered within the halls, emerges from SLAs as a common question or concern during a yearly retreat they attend. Even if students do not ask for confidentiality, the perception that this concern could be an issue makes it one worth the consideration of leadership, requiring clarity about reporting expectations.</p> <hd id="AN0171997613-14">Strengths</hd> <p>The way Pepperdine addresses the above-mentioned tension points speaks to one of the strengths of the SLA model: a strong sense of maintaining healthy boundaries. These boundaries are reiterated throughout SLA formation in the fall, weekly team meetings, and one-on-one meetings with their RD. One staff member, describing what she hoped SLAs received from formation, reflected:</p> <p>I hope that our student leaders feel confident in the work that the Lord is going to do and is doing, and that they feel as though they can navigate what their role is in that, and also what their role isn't in that. Also, that they know what resources that they can be connected to for themselves, and resources that ... they can point their students to.</p> <p>The messaging of what is and what is not the SLA's responsibility and when they need to bring in another resource for help is a strength of the program that helps prevent SLAs from overextending themselves.</p> <p>A second strength of the SLA model is how it equips students for ministry positions. One staff member shared that the SLA role led some students to find their passion in full-time ministry work, reflecting:</p> <p>I've had a few students who apply to be SLAs because they are excited about that ministry, they get into the ministry and then realize that they want to continue to pursue that .... That to me is exciting, to see them really flourish in the role and for their own personal spiritual development to really be impacted ... where they're continuing to pursue that sort of education and experience after their role has ended.</p> <p>The SLA experience provides a practical look into ministry for students who may or may not go into the role with an interest in full-time ministry.</p> <p>The ministerial component of the SLA role overlaps with a third strength of this model: it is designed to support students from a variety of faith backgrounds. Throughout the interview, the staff members spoke to the expectation that SLAs be individuals with a strong rooting in their faith and "also can show up and be present for people who think, look, operate differently than they do." The intentionality of finding students who embody both these qualities, the training they receive through SLA formation, and the intentional support from their professional staff supervisors allow Pepperdine's SLAs to minister to a variety of students.</p> <hd id="AN0171997613-15">Model 3: The Resident Chaplain—Baylor University</hd> <p>The resident chaplains at Baylor University are seminary students who provide spiritual and pastoral care within a residential community. These students work alongside the residence hall staff to be a pastoral presence, walking beside students to provide healing, guidance, celebration, and to help students sustain positive emotions. In addition to the pastoral role of the resident chaplains, they are expected to plan programming for their hall, which "can be anything from a Bible study to maybe a movie night, or to maybe some kind of spiritual practice, like mindfulness or just praying together." The primary responsibility of the resident chaplain is to play a supportive role in students' lives and to be "a pastoral presence, or what's sometimes called a non-anxious or non-judgmental presence to students in need, or who were in crisis, or who just maybe want someone to celebrate with." The resident chaplains are expected to help support all students, regardless of religious background, although they are also expected to be Christians involved in a local church. The students who serve as resident chaplains are required to be students at Truett Seminary and typically have been seminary students for at least a year before beginning the role. Though the seminary and university are Baptist, the resident chaplains are not required to be Baptist.</p> <hd id="AN0171997613-16">Training and Assessment</hd> <p>Training for resident chaplains is provided by Campus Living and Learning (CL&L) and the Spiritual Life office. The CL&L training happens alongside community leaders (CLs, the equivalent of an RA) and covers topics such as conflict management; diversity, equity, and inclusion; residence hall-specific training; and expectations for reporting and Title IX (the resident chaplains are mandatory reporters). The training from Spiritual Life draws largely from Clinical Pastoral Education (CPE) and covers nonviolent communication, empathetic listening skills, how to identify pastoral needs, and an interfaith curriculum. In these trainings, resident chaplains are also exposed to the campus resources available to their students, including the health center and the counseling center. The resident chaplains also meet with a supervisor and other resident chaplains for sessions of further training (called "didactics") and sessions where they attempt to recall a conversation, write down as much of it as possible, and discuss the conversation and opportunities for improvement (called "verbatims").</p> <p>The primary form of assessing the resident chaplains' effectiveness is a mid-year evaluation. Through this process, the resident chaplain receives feedback from both their supervisor in Spiritual Life and their supervising hall director. The mid-year evaluation helps the resident chaplain reflect on what has been going well or poorly in the role and can be used to help identify potential blind spots.</p> <hd id="AN0171997613-17">History, Structure, and Oversight</hd> <p>The resident chaplain program began in 2001 as part of a three-year grant sponsored by the Lilly Endowment, Inc. (Baylor University, [<reflink idref="bib2" id="ref53">2</reflink>]). Currently, resident chaplains receive dual supervision, with one supervisor from the Spiritual Life office and the other being the hall director of their residential area. Within Spiritual Life, the resident chaplains are split into three smaller groups, with one professional staff member supervising each group of resident chaplains. These smaller groups serve as a cohort that meets on a bi-weekly basis for verbatims. The smaller group model allows for a safer environment in which the resident chaplains can share vulnerable and challenging experiences within their ministry. In addition to the resident chaplains who serve in the halls, two chaplains have been added to the program who are not connected to a residential area, one serving within multicultural affairs and the other in the Beauchamp Addiction Recovery Center.</p> <p>Hiring for the resident chaplains begins with applications in December or January. The Spiritual Life office works with Truett Seminary to advertise the position and host information sessions. After the Spiritual Life office has read applications, individuals who are thought to be a good fit for the role will be offered interviews. First-round interviews occur with two staff from Spiritual Life and a representative from CL&L. If the applicant is a strong candidate, the CL&L representative will recommend which community might be a fit for them, and a second-round interview will proceed between the candidate and the hall director. After compiling feedback, Spiritual Life leadership and CL&L make final decisions.</p> <p>Resident chaplains are paid through the Spiritual Life budget, receiving hourly pay for 20 hours a week. In addition to monetary compensation, the resident chaplains receive housing from CL&L and a meal plan. Furthermore, the resident chaplains are given a small coffee allowance to use for the students to whom they are ministering. The main attractions for students to serve in this role are practical ministry experience and learning to put faith into practice:</p> <p>I've heard students say, "I'm tired of learning things through just books. There's something about hands-on ministry that I can really learn a lot about." And so, this is an opportunity for them to really kind of take what they're learning in the classroom and apply it.... And so, it's exciting for them to sort of put these theories and things to practice in a verbatim, and then they might be surprised at how well it works out for them. Sometimes it doesn't. And we talk about that. And so ... you're really seeing sort of a complex dynamic of "what does it mean to put my faith into practice and to provide pastoral care well, and do it well?"</p> <p>The resident chaplain role, overall, provides students who wish to go into ministry with a practical and meaningful experience that will prepare them for various ministry roles.</p> <hd id="AN0171997613-18">Challenges</hd> <p>One of the biggest challenges within the resident chaplain model is clear communication due to the dual supervision of the role. The staff member shared about a few occasions in which the supervisors in CL&L and Spiritual Life were not communicating regularly and as a result had differing ideas about the resident chaplain role. This tension is accentuated by the simultaneous turnover of resident chaplains and the hall directors. As such, there is a need to continuously re-communicate expectations for the role to the hall directors while also teaching the resident chaplains how to perform their role within the hall.</p> <p>Additionally, there may be tensions in navigating responses to situations in collaboration between the resident chaplains and the CLs. Both chaplaincy and student development work have sets of best practices for helping people, and although they may often align, stylistic differences can cause tension. As an illustration, the staff member described a situation in which a resident chaplain responded to a student alongside two CLs. In the chaplain's response, they utilized best practices of chaplaincy—spending time in silence to listen to the student before asking questions or offering advice—which then made the CLs uncomfortable. In this situation, the tension was able to lead to helpful conversations about best practices; however, this possible tension point is noteworthy. Especially in a dual supervision role, it is important for supervisors and coworking staff to be aware of the best practices and approaches utilized by the other department to better collaborate in responding to situations.</p> <p>A third potential challenge to this model is that due to the higher level of expertise among the resident chaplains, there may be a tension in ownership over spiritual programming. Because the role includes individuals who are gaining professional expertise as part of their graduate program, resident chaplains may be tempted to dissuade the CLs from taking the lead on spiritual programs or leading a small group. The temptation to take an ownership mindset over an abundance mindset may actually limit development on part of both the CLs, who could gain experience in leading spiritual programing, and the resident chaplains, who could learn to teach the CLs how to do such programming well.</p> <hd id="AN0171997613-19">Strengths</hd> <p>Although the dual supervision of the role was described as a challenge within the resident chaplain role, it is simultaneously a strength of the model. Having two supervisors provides the resident chaplain with a greater level of support as they navigate how best to respond to student needs within a residential community. In particular, the residence hall staff is able to keep a pulse on student needs that might otherwise go unnoticed and communicate those to the resident chaplain. At the same time, the supervisors in the Spiritual Life office are able to support the resident chaplain in best practices. In short, the resident chaplain has two expert sources of information, which they can combine to better serve the students in their residential community.</p> <p>A second strength of this model is the use of seminary students as resident chaplains. By limiting the resident chaplain role to seminarians (and typically further limiting it to those with at least a year of courses in their program), there is assurance that the resident chaplains will have strong theological grounding from which they conduct their ministry. Training from the Spiritual Life office further augments this theological rooting, incorporating CPE, verbatims, and didactics to enhance the theological education the resident chaplains receive in class and provide a venue for practical application. As such, the resident chaplains in this model are closer to a professional in training than a volunteer student leader, providing a high quality of care to students.</p> <hd id="AN0171997613-20">Discussion</hd> <p>Having explored the models of how three Protestant institutions approach residential chaplaincy, this section examines the similarities and differences between the case studies and synthesizes the areas of overlap or divergence into a larger analytic framework. In doing so, we provide insights into creating new roles or improving practice for existing roles. Additionally, we specify starting points for future research consideration.</p> <hd id="AN0171997613-21">Commonalities</hd> <p>One of the most noticeable features of these models was that all three relied on joint training between the campus equivalents of the spiritual life office and residence life. The residential chaplains were not equipped solely to be a ministerial presence within their living area, but also were trained and expected to respond to minor incidents and mental health concerns if they encountered them (even if the response is to bring in an RA). Additionally, Title IX training was included in all three models, as all of the roles were mandatory reporters.</p> <p>Because of the close working relationship between the residential chaplains and other positions in residence life, there is a need for each to establish boundaries or communication expectations to ensure the chaplains retain a clear sense of what they should be doing. At Taylor and Pepperdine, the challenge to distinguish the resident chaplains from the RAs was critical, as not doing so presented a risk that the position would blur into the RA role without clear distinctions of what was the responsibility of the chaplain and what was not. Alternatively, at Baylor, the challenge of working closely with two departments required clear and frequent cross-communication in order to ensure the resident chaplain met the departmental expectations of both, while also following professional best practices of chaplaincy. In each of these models, the close working relationships were simultaneously beneficial and challenging.</p> <p>As a third commonality, the residential chaplain roles took advantage of the resources available to the institution. At Baylor, where Truett Seminary is located on campus, utilizing graduate students—who could gain professional experience and contribute a higher level of theological expertise in ministry—was a sensible way to pursue spiritual formation. Alternatively, at Taylor, the DA program leveraged the peer-led culture by allowing the DAs to serve in a residential community where they already have rapport, allowing for greater influence on the spiritual formation within their communities. At Pepperdine, the emphasis on interfaith dialogue and diversity, equity, and inclusion equipped the SLAs to better serve a student body that was more diverse (Pepperdine University, [<reflink idref="bib21" id="ref54">21</reflink>]) than other CCCU institutions (Clawson et al., [<reflink idref="bib8" id="ref55">8</reflink>]).</p> <hd id="AN0171997613-22">Differences</hd> <p>One of the most noticeable differences between these three models is how the institution's expectations for their student body influence the nature of the resident chaplain's role. This idea is reflected in Taylor's expectation that students are Christians and, thus, discipleship is the focus of the role (illustrated in the name "Discipleship Assistant"). These students are expected to help their peers grow and develop in their currently existing faith, pushing them to pursue greater Christlikeness with a benefit of shared language. Alternatively, the absence of expectations for a faith commitment among the students at Pepperdine and Baylor adopts a non-proselytizing evangelistic model–the idea that the student body experiences Christ while on campus, in part through the ministry of the resident chaplains. These resident chaplains seek to engage and support students wherever they are spiritually (reflected in Pepperdine's position title of "Spiritual Life Advisors"). Although both Pepperdine and Baylor require their residential chaplains to be committed Christians, they are expected to be able to minister to students of different faiths as well as Christian students.</p> <p>A second point of differentiation between the models is whether the residential chaplains are undergraduate or graduate students. On this point, Taylor and Baylor operate as two ends of a spectrum: Taylor has only undergraduate students serve in the role, and Baylor utilizes only seminary students. Pepperdine falls on a mid-point between the two, in which graduate students can be SLAs; however, if they are, it would be in the apartment areas where other graduate students live. In this sense, Taylor and Pepperdine use more of a peer-chaplaincy model, where the residential chaplain is in a similar life stage as their residents. Alternatively, by using graduate students, Baylor opts to have individuals with more life experience ministering to undergraduate students.</p> <p>Notably, these models are adapted to the resources and residential expectations on the campus: Taylor has a majority of students living on campus for four years, with the halls integrated in terms of academic level; Pepperdine has a two-year residency requirement (although there is ample housing for juniors and seniors); and Baylor has a one-year residency requirement, with the exception of those in living-learning communities. Thus, it makes more sense for an institution like Taylor or Pepperdine to take advantage of having upper-level students who are already living in the halls to assume these roles. Alternatively, at Baylor, where a larger number of upper-level students live off campus and where they have access to a seminary with students who want practical ministry experience, it is a highly appealing option to give a professional-in-training practical experience while benefiting from the level of professional ministry expertise and theological training they can bring to the role.</p> <p>A final point of divergence between these models is how the role is compensated. Each takes a different approach on this point, with Baylor providing a stipend, housing, a meal plan, and a few other benefits; Pepperdine offering housing and class credit; and Taylor using a volunteer model that also provides class credit. These differences in compensation are related to how the institutional leaders view and structure their residential chaplain roles. Baylor is seeking to benefit residential students while also providing work experience for professionals-in-training, and as such, they compensate with monetary pay in addition to living expenses. Pepperdine makes a clear distinction that their SLAs are not employees, and as such does not give them financial compensation and instead offers housing. Taylor, in its peer-led culture, formalizes what many students would already do within the resident halls in a voluntary position, which is pursued by students because they view it as an honor to lead their communities. To be fair, these distinctions do not indicate that Pepperdine and Taylor do not wish their residential chaplains to gain practical, professional experiences, or that Baylor and Pepperdine do not want their residential chaplains to view their roles as an honor in which they get to serve their communities. Rather, the compensation decisions reemphasize a specific aspect of the role that demonstrate what institutional leaders find to be the most important point to symbolically reinforce.</p> <hd id="AN0171997613-23">Synthesis</hd> <p>Resonating with scholars' observations (Davis et al., [<reflink idref="bib11" id="ref56">11</reflink>]; van Stee, Cadge, & Barton, [<reflink idref="bib28" id="ref57">28</reflink>]) about campus chaplains, the residential chaplaincy programs examined here are highly diverse. These residential chaplains have various responsibilities that are echoed in the literature. These responsibilities include spiritual programming (Davis et al., [<reflink idref="bib11" id="ref58">11</reflink>]), helping students navigate their faith journeys (Barton et al., [<reflink idref="bib1" id="ref59">1</reflink>]; Davis et al., [<reflink idref="bib11" id="ref60">11</reflink>]; Moody, [<reflink idref="bib17" id="ref61">17</reflink>]; Schmalzbauer, [<reflink idref="bib26" id="ref62">26</reflink>]), and, for two of the explored models, a degree of interfaith spiritual care (Barton et al., [<reflink idref="bib1" id="ref63">1</reflink>]; Schmalzbauer, [<reflink idref="bib26" id="ref64">26</reflink>]; van Stee, Cadge, & Barton, [<reflink idref="bib28" id="ref65">28</reflink>]; van Stee, Paige Winfield, et al., [<reflink idref="bib29" id="ref66">29</reflink>]) while providing "non-obtrusive evangelism" (Davis et al., [<reflink idref="bib11" id="ref67">11</reflink>], p. 178). As these models indicate, there is at least some degree of ill-definition within the roles—evidenced by the diverse list of responsibilities and the tensions that arise from working in close proximity with other roles—consistent with Schmalzbauer's ([<reflink idref="bib25" id="ref68">25</reflink>]) observations of campus chaplains.</p> <p>The ambiguity of the residential chaplain role is not particularly surprising. There is a lack of clear professional identity in Christian student affairs, leading to hazy role responsibilities (Glanzer et al., [<reflink idref="bib14" id="ref69">14</reflink>]). In the absence of a clear identity, those in student affairs roles can become protective of the attributes they have taken on (whether spiritual formation, student support, or mentoring) to protect what sense of identity they have. The vagueness within the residential chaplain role poses a similar risk, wherein other roles on campus may be pushed out or feel as if they are not supposed to engage students in spiritual formation or start small groups, because that is the residential chaplains' role.</p> <p>However, despite a limited number of staff compared to students, student interactions with quality faculty and staff are important for student learning and developmental outcomes (Chambliss & Takacs, [<reflink idref="bib6" id="ref70">6</reflink>]). As such, it would be ideal to welcome having more people serve students in a spiritual formation capacity, operating out of an abundance mindset instead of an ownership mindset. Unfortunately, this responsibility of spiritual formation is easily shunted to one or two offices on campus exclusively, or becomes a stake in departmental territoriality, instead of being considered the joint responsibility of the entire campus, even if there are specific individuals tasked with the responsibility among them.</p> <hd id="AN0171997613-24">Limitations</hd> <p>Although this study presents helpful ways of conceptualizing residential chaplains, we wish to present a few limitations to provide greater nuance to our findings. First, this study examined three institutions from low-church perspectives and, thus, does not account for how a residential chaplain role might be structured or expected to operate within a high-church institutional context. Second, this study only examined roles filled by students. We are unaware of any professionals in a dedicated residential chaplain role at a Protestant institution, and as such, we did not include any in our study. Third, any discussion of effectiveness of the role was presented from the perception of the supervising staff, rather than getting input from students and other community members about the degree to which these models are effective for spiritual formation. As such, we cannot say with certainty that they influence students' faith and spiritual formation—although, based on the perspectives of supervisors, they seem to do so.</p> <hd id="AN0171997613-25">Implications for Practice</hd> <p>The results of this study present implications for practitioners and for future research opportunities. Overall, we hope institutions who do not have residential chaplain roles may be encouraged to consider developing a role of this sort by taking aspects from the three models that best fit their institutional context. These roles provide a lower-cost alternative to institutions who wish to proactively contribute to their students' spiritual formation but cannot afford to hire full-time staff (provided there are staff who could take on supervising the program). Even adding a single student leader to each residential area (as seen at Pepperdine) could be an effective step that should not overload a resident director's already substantial responsibilities.</p> <p>For institutions with resident chaplains, we present two suggestions. First, institutions should clarify the responsibilities and distinction of the role, particularly in relation to the others with whom they work closely, and communicate that spiritual formation is not the sole domain of residential chaplains or the spiritual life office. Rather, it is an institution-wide collaborative endeavor in which the residential chaplains play a significant role. Second, institutions with residential chaplains should consider what decisions, such as the role's structure and compensation, symbolically communicate about how institutional leadership views the role. If residential chaplains are compensated financially, this emphasizes the professional experience component of the role. Alternatively, if the role is not compensated, an emphasis on volunteering and serving one's community can be a helpful message. Whatever the messaging is, it should align with the core mission of the institution and help the residential chaplains see themselves in the larger narrative arc of scripture—as those who work alongside Christ in reversing the fall of humankind.</p> <p>In terms of future research, this study serves as a first step in thinking more deeply about the potential in residential chaplaincy for college students' faith and spiritual formation. First, future research should make a second attempt at surveying Protestant institutions to inquire about which institutions have residential chaplains and the nature of those roles. Second, future research should examine high-church institutions that have these roles to provide a comparison point to these models from low-church institutions. Finally, future research could examine the perspectives of the residential chaplains and their students to better understand the nature of the role and its impact on students' spiritual and faith formations.</p> <hd id="AN0171997613-26">Conclusion</hd> <p>Residential chaplains are a relatively overlooked feature of Christian higher education. Although chaplaincy has been a topic of some research, residential chaplains have not been a focus of targeted study. To fill this gap, this study examined three Protestant institutions with distinct models for organizing a residential chaplain role. Although spiritual and faith formation should be a shared responsibility across a Christian college or university campus, residential chaplains can be an effective way of providing care and support to students in a manner that can be adapted to a variety of institutional contexts.</p> <hd id="AN0171997613-27">Disclosure statement</hd> <p>We have no known conflicts of interest to disclose.</p> <ref id="AN0171997613-28"> <title> References </title> <blist> <bibl id="bib1" idref="ref27" type="bt">1</bibl> <bibtext> Barton, R., Cadge, W., & van Stee, E. G. (2020). Caring for the whole student: How do chaplains contribute to campus life? Journal of College and Character, 21 (2), 67 – 85. https://doi.org/10.1080/2194587X.2020.1741392</bibtext> </blist> <blist> <bibl id="bib2" idref="ref53" type="bt">2</bibl> <bibtext> Baylor University (2015). Life as a resident chaplain. Baylor Magazine, Summer 2015. https://<ulink href="http://www.baylor.edu/alumni/magazine/1304/index.php?id=924980">www.baylor.edu/alumni/magazine/1304/index.php?id=924980</ulink></bibtext> </blist> <blist> <bibl id="bib3" idref="ref50" type="bt">3</bibl> <bibtext> Baylor University. (n.d.). Overview. Baylor University. https://<ulink href="http://www.baylor.edu/about/index.php?id=88791">www.baylor.edu/about/index.php?id=88791</ulink></bibtext> </blist> <blist> <bibl id="bib4" idref="ref5" type="bt">4</bibl> <bibtext> Benne, R. (2001). Quality with soul: How six premier colleges and universities keep faith with their religious traditions. Eerdmans Publishing Company.</bibtext> </blist> <blist> <bibl id="bib5" idref="ref10" type="bt">5</bibl> <bibtext> Burtchaell, J. T. (1998). The dying of the light: The disengagement of colleges and universities from their Christian churches. Eerdmans Publishing Company.</bibtext> </blist> <blist> <bibl id="bib6" idref="ref70" type="bt">6</bibl> <bibtext> Chambliss, D. F., & Takacs, C. G. (2014). How college works. Harvard University Press.</bibtext> </blist> <blist> <bibl id="bib7" idref="ref13" type="bt">7</bibl> <bibtext> Cherry, C., Deberg, B. A., & Porterfield, A. (2001). Religion on campus. University of North Carolina Press.</bibtext> </blist> <blist> <bibl id="bib8" idref="ref55" type="bt">8</bibl> <bibtext> Clawson, J., Jordan, P., Ulishney, M. L., & Rosenberg, S. (2021). 2021 report on diversity at CCCU institutions. Scholarship & Christianity in Oxford & the Council for Christian Colleges & Universities. https://<ulink href="http://www.scio-uk.org/wp-content/uploads/2021/09/2021-Report-on-Diversity-at-CCCU-Institutions.pdf">www.scio-uk.org/wp-content/uploads/2021/09/2021-Report-on-Diversity-at-CCCU-Institutions.pdf</ulink></bibtext> </blist> <blist> <bibl id="bib9" idref="ref32" type="bt">9</bibl> <bibtext> Craft, C. D. M., Weber, W. M., & Menke, D. J. (2009). Campus ministers in public higher education: Facilitators of student development. College Student Affairs Journal, 28 (1), 61 – 80.</bibtext> </blist> <blist> <bibtext> Creswell, J. W. (2013). Qualitative inquiry and research design: Choosing among five approaches. SAGE Publications, Inc.</bibtext> </blist> <blist> <bibtext> Davis, J. K., Dunn, M. S., & Davis, J. S. (2004). In their own words: Campus ministers' perceptions of their work and their worlds. College Student Affairs Journal, 23 (2), 173 – 184.</bibtext> </blist> <blist> <bibtext> Dougherty, K. D., Glanzer, P. L., Robinson, J. A., Ratchford, J. L., & Schnitker, S. A. (2021). Baylor faith and character study: Methods and preliminary findings. Christian Higher Education, 21 (3), 168 – 190. https://doi.org/10.1080/15363759.2021.1929564</bibtext> </blist> <blist> <bibtext> Glanzer, P. L., & Cockle, T. F. (in press). Students' perceptions of moral change and influence in college: A case study of undergraduate seniors at a faith-based university. Journal of Character Education.</bibtext> </blist> <blist> <bibtext> Glanzer, P. L., Cockle, T. F., Jeong, E. G., & Graber, B. N. (2020). Christ-enlivened student affairs: A guide to Christian thinking and practice in the field. ACU Press</bibtext> </blist> <blist> <bibtext> Hesse-Biber, S. N. (2017). The practice of qualitative research (3rd ed.). SAGE Publications, Inc.</bibtext> </blist> <blist> <bibtext> Lincoln, Y. S., & Guba, E. (1985). Naturalistic inquiry. SAGE Publications, Inc.</bibtext> </blist> <blist> <bibtext> Moody, C. (1986). Students, chaplaincy, and pilgrimage. Theology, 89 (732), 440 – 448. https://doi.org/10.1177/0040571X8608900604</bibtext> </blist> <blist> <bibtext> Morris, J. M., Beck, R., & Smith, A. B. (2004). Examining student/institution fit at a Christian university: The role of spiritual integration. Journal of Education and Christian Belief, 8 (2), 87 – 100. https://doi.org/10.1177/205699710400800203</bibtext> </blist> <blist> <bibtext> Morris, J. M., Smith, A. B., & Cejda, B. D. (2003). Spiritual integration as a predictor of persistence at a Christian institution of higher education. Christian Higher Education, 2 (4), 341 – 351. https://doi.org/10.1080/15363750390246105</bibtext> </blist> <blist> <bibtext> Ostrander, R. (2012). Why college matters to God: An introduction to the Christian college (2nd ed.). Abilene Christian University Press.</bibtext> </blist> <blist> <bibtext> Pepperdine University. (2022). Fall enrollment census. Pepperdine University. https://<ulink href="http://www.pepperdine.edu/oie/institutional-research/factbook/0student%5ffall%5fsemester%5fenrollment%5fcensus.htm">www.pepperdine.edu/oie/institutional-research/factbook/0student%5ffall%5fsemester%5fenrollment%5fcensus.htm</ulink></bibtext> </blist> <blist> <bibtext> Ream, T. C, & Glanzer, P. L. (2013). The idea of a Christian college: A reexamination for today's university. Cascade Books.</bibtext> </blist> <blist> <bibtext> Ringenberg, W. C. (2006). The Christian college: A history of Protestant higher education in America. Baker Academic.</bibtext> </blist> <blist> <bibtext> Schmalzbauer, J. (2013). Campus religious life in America: Revitalization and renewal. Society, 50, 115 – 131. https://doi.org/10.1007/s12115-013-9640-6</bibtext> </blist> <blist> <bibtext> Schmalzbauer, J. A. (2018). Campus ministry. In M. D. Waggoner & N. C. Walker (Eds.), The Oxford handbook of religion and American education (pp. 453 – 466). Oxford University Press. https://doi.org/10.1093/oxfordhb/9780199386819.013.35</bibtext> </blist> <blist> <bibtext> Schmalzbauer, J. (2021). Campus prophets, spiritual guides, or interfaith traffic directors? The many lives of college and university chaplains. Journal of College and Character, 22 (2), 156 – 162. https://doi.org/10.1080/2194587X.2021.1898984</bibtext> </blist> <blist> <bibtext> Taylor University (2022). Profile & rankings. Taylor University. https://<ulink href="http://www.taylor.edu/about/profile-rankings">www.taylor.edu/about/profile-rankings</ulink></bibtext> </blist> <blist> <bibtext> van Stee, E. G., Cadge, W., & Barton, R. (2021). How do colleges and universities support multifaith chaplaincy? The causes and effects of different institutional approaches. Journal of College and Character, 22 (2), 134 – 155. https://doi.org/10.1080/2194587X.2021.1898981</bibtext> </blist> <blist> <bibtext> van Stee, E. G., Paige Winfield, T., Cadge, W., Schmalzbauer, J., Steinwert, T., Rambo, S., & Clifford, E. (2021). Assessing student engagement with campus chaplains: A pilot study from a residential liberal arts college. Journal of College and Character, 22 (3), 215 – 238. https://doi.org/10.1080/2194587X.2021.1939721</bibtext> </blist> </ref> <aug> <p>By Austin T. Smith; Perry L. Glanzer and Theodore F. Cockle</p> <p>Reported by Author; Author; Author</p> </aug> <nolink nlid="nl1" bibid="bib20" firstref="ref1"></nolink> <nolink nlid="nl2" bibid="bib22" firstref="ref2"></nolink> <nolink nlid="nl3" bibid="bib25" firstref="ref6"></nolink> <nolink nlid="nl4" bibid="bib17" firstref="ref7"></nolink> <nolink nlid="nl5" bibid="bib12" firstref="ref8"></nolink> <nolink nlid="nl6" bibid="bib13" firstref="ref9"></nolink> <nolink nlid="nl7" bibid="bib23" firstref="ref11"></nolink> <nolink nlid="nl8" bibid="bib24" firstref="ref12"></nolink> <nolink nlid="nl9" bibid="bib11" firstref="ref15"></nolink> <nolink nlid="nl10" bibid="bib26" firstref="ref17"></nolink> <nolink nlid="nl11" bibid="bib28" firstref="ref20"></nolink> <nolink nlid="nl12" bibid="bib29" firstref="ref35"></nolink> <nolink nlid="nl13" bibid="bib19" firstref="ref43"></nolink> <nolink nlid="nl14" bibid="bib18" firstref="ref44"></nolink> <nolink nlid="nl15" bibid="bib10" firstref="ref45"></nolink> <nolink nlid="nl16" bibid="bib15" firstref="ref46"></nolink> <nolink nlid="nl17" bibid="bib27" firstref="ref48"></nolink> <nolink nlid="nl18" bibid="bib21" firstref="ref49"></nolink> <nolink nlid="nl19" bibid="bib16" firstref="ref51"></nolink> <nolink nlid="nl20" bibid="bib14" firstref="ref69"></nolink>
Header DbId: eric
DbLabel: ERIC
An: EJ1399707
AccessLevel: 3
PubType: Academic Journal
PubTypeId: academicJournal
PreciseRelevancyScore: 0
IllustrationInfo
Items – Name: Title
  Label: Title
  Group: Ti
  Data: Residential Chaplains: A Promising Resource for Faith and Character Formation
– Name: Language
  Label: Language
  Group: Lang
  Data: English
– Name: Author
  Label: Authors
  Group: Au
  Data: <searchLink fieldCode="AR" term="%22Smith%2C+Austin+T%2E%22">Smith, Austin T.</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0003-1078-9757">0000-0003-1078-9757</externalLink>)<br /><searchLink fieldCode="AR" term="%22Glanzer%2C+Perry+L%2E%22">Glanzer, Perry L.</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0002-3649-2516">0000-0002-3649-2516</externalLink>)<br /><searchLink fieldCode="AR" term="%22Cockle%2C+Theodore+F%2E%22">Cockle, Theodore F.</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0001-5335-8362">0000-0001-5335-8362</externalLink>)
– Name: TitleSource
  Label: Source
  Group: Src
  Data: <searchLink fieldCode="SO" term="%22Christian+Higher+Education%22"><i>Christian Higher Education</i></searchLink>. 2023 22(3-4):250-268.
– Name: Avail
  Label: Availability
  Group: Avail
  Data: Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals
– Name: PeerReviewed
  Label: Peer Reviewed
  Group: SrcInfo
  Data: Y
– Name: Pages
  Label: Page Count
  Group: Src
  Data: 19
– Name: DatePubCY
  Label: Publication Date
  Group: Date
  Data: 2023
– Name: TypeDocument
  Label: Document Type
  Group: TypDoc
  Data: Journal Articles<br />Reports - Research
– Name: Audience
  Label: Education Level
  Group: Audnce
  Data: <searchLink fieldCode="EL" term="%22Higher+Education%22">Higher Education</searchLink><br /><searchLink fieldCode="EL" term="%22Postsecondary+Education%22">Postsecondary Education</searchLink>
– Name: Subject
  Label: Descriptors
  Group: Su
  Data: <searchLink fieldCode="DE" term="%22Clergy%22">Clergy</searchLink><br /><searchLink fieldCode="DE" term="%22Religious+Education%22">Religious Education</searchLink><br /><searchLink fieldCode="DE" term="%22Christianity%22">Christianity</searchLink><br /><searchLink fieldCode="DE" term="%22Moral+Development%22">Moral Development</searchLink><br /><searchLink fieldCode="DE" term="%22Protestants%22">Protestants</searchLink><br /><searchLink fieldCode="DE" term="%22Higher+Education%22">Higher Education</searchLink><br /><searchLink fieldCode="DE" term="%22Religious+Colleges%22">Religious Colleges</searchLink><br /><searchLink fieldCode="DE" term="%22College+Housing%22">College Housing</searchLink><br /><searchLink fieldCode="DE" term="%22Spiritual+Development%22">Spiritual Development</searchLink><br /><searchLink fieldCode="DE" term="%22Educational+Benefits%22">Educational Benefits</searchLink>
– Name: DOI
  Label: DOI
  Group: ID
  Data: 10.1080/15363759.2023.2219069
– Name: ISSN
  Label: ISSN
  Group: ISSN
  Data: 1536-3759<br />1539-4107
– Name: Abstract
  Label: Abstract
  Group: Ab
  Data: Although higher education scholars have examined chaplaincy in college and university settings, we are not aware of any studies that have sought to examine chaplains who live and serve in residence halls. As such, we conducted a collective case study of three Protestant institutions with residential chaplain roles--Taylor University, Pepperdine University, and Baylor University. We present an overview of each institutional model employed for residential chaplains and provide comparative analysis. All of the models we analyzed utilized students as residential chaplains, provided joint residence life and spiritual life training, navigated tensions with other roles in the institution, and took advantage of institution-specific resources and contexts. However, these roles had slightly different foci, used students of different academic levels, and were compensated in different ways. In light of our findings, we believe institutions without residential chaplains should see potential options for incorporating such a role into their campus structure, and those who already have residential chaplains should continue thinking about the structure, strengths, and benefits of their current models.
– Name: AbstractInfo
  Label: Abstractor
  Group: Ab
  Data: As Provided
– Name: DateEntry
  Label: Entry Date
  Group: Date
  Data: 2023
– Name: AN
  Label: Accession Number
  Group: ID
  Data: EJ1399707
PLink https://search.ebscohost.com/login.aspx?direct=true&site=eds-live&db=eric&AN=EJ1399707
RecordInfo BibRecord:
  BibEntity:
    Identifiers:
      – Type: doi
        Value: 10.1080/15363759.2023.2219069
    Languages:
      – Text: English
    PhysicalDescription:
      Pagination:
        PageCount: 19
        StartPage: 250
    Subjects:
      – SubjectFull: Clergy
        Type: general
      – SubjectFull: Religious Education
        Type: general
      – SubjectFull: Christianity
        Type: general
      – SubjectFull: Moral Development
        Type: general
      – SubjectFull: Protestants
        Type: general
      – SubjectFull: Higher Education
        Type: general
      – SubjectFull: Religious Colleges
        Type: general
      – SubjectFull: College Housing
        Type: general
      – SubjectFull: Spiritual Development
        Type: general
      – SubjectFull: Educational Benefits
        Type: general
    Titles:
      – TitleFull: Residential Chaplains: A Promising Resource for Faith and Character Formation
        Type: main
  BibRelationships:
    HasContributorRelationships:
      – PersonEntity:
          Name:
            NameFull: Smith, Austin T.
      – PersonEntity:
          Name:
            NameFull: Glanzer, Perry L.
      – PersonEntity:
          Name:
            NameFull: Cockle, Theodore F.
    IsPartOfRelationships:
      – BibEntity:
          Dates:
            – D: 01
              M: 01
              Type: published
              Y: 2023
          Identifiers:
            – Type: issn-print
              Value: 1536-3759
            – Type: issn-electronic
              Value: 1539-4107
          Numbering:
            – Type: volume
              Value: 22
            – Type: issue
              Value: 3-4
          Titles:
            – TitleFull: Christian Higher Education
              Type: main
ResultId 1