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1968: Kay J. Andersen - The Church College of Hawaii in 1984


 1968: Kay J. Andersen - The Church College of Hawaii in 1984

K_AndersonIn 1968, the year of his McKay lecture, Kay J. Andersen was completing his third year as Academic Dean of Church College of Hawaii. Originally appointed to the Division of Education, Andersen came to Church College in 1960. A postdoctoral scholar at the Center for the Study of Higher Education at the University of Michigan, Andersen previously received degrees from California institutions: B.A. in 1952 from UCLA; M.S. in 1954 and Ed.D. in 1959 from USC. In addition to contributing articles to juried journals in his field, Andersen served on various regional and national education committees and presented addresses to a number of similar groups concerning accreditation. His academic training resulted in a timely topic for the sixth McKay lecture, an extensive prediction for the future of CCH in the legendary year of 1984. In like manner, his mission to Denmark in 1946 to 1949 buttressed later Church service in bishoprics, high councils and a stake presidency. Andersen and his wife Amelia have seven children: Kathleen, Alan, Paula, Gail, Philip, Daniel, and Ginger.

 


 

Five years ago Dean Georgi recommended this lecture series to the Faculty Association in honor of the College's founder and one of the world's truly great educators, President David O. McKay. Those who have preceded me have successfully met the lecture criteria as outlined in the Catalog and it is my sincere desire and prayer that I might do likewise.1 Although the invitation to deliver this lecture came quite late I accepted with only slight hesitation because I find it hard to say no, but more importantly because I was honored and wanted to say something about a college that has provided my family and me with so many rich experiences. Only you and time will be able to judge the substance of a few ideas which I hope will generate more and better ones to carry this institution closer to the fulfillment of its objectives.

Although tempted to dwell at some length upon the life and example of the College's founder, I trust that you will be motivated to study his writings in our library. However, I would be remiss if I did not at the very outset firmly establish his relationship to this College. After many years as a successful educator David O. McKay was called to be an apostle, a special witness of the Lord Jesus Christ. In this capacity and while visiting Laie in 1921, he saw a vision which found the Church College of Hawaii as the center of education for the people of the Pacific (Law 25-30). He saw the power of intellectual and spiritual forces to unite all peoples. Subsequently, he saw this institution as a mighty force for the promotion of international peace and understanding, making special mention of its influence in Asia (Ground 3). He presaged even the wildest hopes of the Hawaii Visitors Bureau in predicting that millions of visitors to these islands would be influenced by the institutions in this community (Ground 4). With the able assistance of many fine people but especially Edward L. Clissold and Ralph Woolley, plans for the College took shape very rapidly after Elder McKay became president of The Church of Jesus Christ of Latter-day Saints (McKay Ground 1-2). Officially established in 1954, he broke ground for this campus in 1955, and on December 17, 1958, at 10:00 a.m. dedicated these facilities with full authority as prophet, seer and revelator. In unmistakably clear language he delineated the college's central purpose:

Help us, oh Father, to appreciate the sacrifices and accomplishments of the past. Give us power and intelligence to contribute to the pressing and progressive demands of the present. Give us inspiration in all efforts that tend to establish peace among nations, good will toward men. [Italics added] (McKay Dedicatory [4])

Since that time, members of the First Presidency and Quorum of the Twelve have brought to us the personal greetings and love of the Prophet, stimulating us to remember the College's unusual destiny.

The relationship Pres. McKay makes between the past, present and future harmonizes well with Eric Hoffer's definition of a liberal. "The liberal," Hoffer propounds, "sees the present as constantly growing and developing toward an improved future" (73). With this definition I'm content to be classified as a liberal who sees a great potential for CCH. So now let's allow our imaginations to explore this potential. Let's follow the tradition of utopian thinkers and project ourselves into the future in order to visualize what could happen here at CCH by 1984, 30 years after its founding. I assume full responsibility for these projections. People have always told me that there is nothing safer or more fun than utopian thinking unless it's Monday morning quarterbacking. I hope they are correct.

Setting

The date is September 1, 1984. My wife, Amelia, and our youngest daughter, Ginger Lei, are flying from the Honolulu airport in a large helicopter which is part of a fleet offering hourly service to Laie. We are returning to visit the islands and to enroll Ginger in one of higher education's most interesting universities. Through the large picture windows we see the Koolau mountains as green and beautiful as ever, but closer to the flat country there is now a six-lane expressway with housing and tourist developments on both sides all the way along the windward coast. Ginger calls our attention to several large shopping centers and as we near Laie to a boat carrying the designation, DOM Marine Research Laboratory. Landing close to what appears to be an expanded Polynesian Cultural Center we approach a very impressive archway at the entrance to the university. In bold letters we read,

David O. McKay University of the Pacific

Founded 1954

The Glory of God is Intelligence

At the reception station which is part of the archway we are met by two students, one from Tonga and one from China, both in native dress, who extend a warm welcome and direct us to the new administration building. But before entering we take a quick tour around campus. Some of the palm tress in front have given way to the administration, the new student center, an impressive museum, and other buildings housing the sciences, fine arts, and teacher education. The remaining palm trees, now tall and laden with mature coconuts, make romancing quite dangerous. But Dean Olson doesn't worry about such matters any more. He is now retired and delights in luring unsuspecting faculty and administrators to the University golf course at 3:00 p.m. each afternoon. Farther around the circle we see two gymnasiums and additional residence halls. In the distance there are riding stables with bridle paths leading to the mountains, there is a surfing center, and the golf course. Surrounding the golf course and extending even further up towards the Norfolk pine grove are beautifully landscaped homes. Inquiring, I find that many of these are faculty homes--but not owned by the University. It seems that some years ago an alert Business Manager proved conclusively that University owned housing was detrimental to faculty morale and holding power.

Back to the administration building we are again met in the foyer by attractively clad student receptionists. And there are some familiar names on the administration and faculty roster: Vice- President for Academic Affairs, Paull Shin, Vice-President for Student Affairs, Blair Olson, Professors Alvin Yee, Inoki Funaki, Jack Winn, Eric Shumway, William Conway, Moli Ngatuvai, Tupou Pulu. . . .

In animated fashion Dr. Shin unfolds the development of the David O. McKay University.

Change of Name and Status

Dwelling first on why and when the Church College of Hawaii took on a different name and status, Dr. Shin explained that there had been no great expansion in LDS church colleges and universities but that there was an amazing network of Institutes of Religion adjacent to most major universities in the U.S. and other parts of the world. As part of a master plan for Church higher education, the name was first changed in 1970 to the David O. McKay College of the Pacific, and in 1980 to the David O. McKay University of the Pacific. The decision was made to establish in the Pacific a counterpart of Brigham Young University. The change in name and status was made to more fully honor Pres. David O. McKay, to avoid further confusion arising from the church college designation, and to provide university shelter for some master's degrees. Limited doctoral programs are scheduled for development by 1990. There is considerable research in Polynesian and Asian studies, human ecology, linguistics, and in social psychology, designed, among other things, to examine the transition of island cultures, the effects of Church programs upon peoples of diverse cultures, and to assist us in understanding more fully our own complex student body.

Accepting Harold Taylor's "idea that learning to teach is the ultimate liberal art, and that the best way to learn something is to try to teach it," the McKay University's primary distinction rests upon the quality and scope of its teacher education program (48). However, liberal arts, teaching, and research complement each other in furthering the university's larger purpose.

In place of discrete student, faculty, and administrative categories, the McKay University is basically a community of students. This carries far reaching implications. All are students, some more advanced than others, but desirous of learning. Rather than the ultimate dispenser of all truth, the professor is part of a learning situation, a resource person, a learning manager, whose ability to motivate and to ask the right question is more valued than the authoritative answer. A high degree of intellectual honesty prevails. Professors and students are not afraid to state value positions which can be examined in the light of evidence which comes from multiple sources.

The community of students idea is extended to the larger community in the form of a community council with representatives from the administration, the faculty, student body, the Church community, Laie, and neighboring communities. The prime objective of this group is to evaluate the level of the community and to establish proper working relationships with the University. Coordinating its affairs is a paid student manager who has a staff, a budget, and the time necessary. This represents a full-time position for the student appointed by the council for that year. In addition to a salary he is given field credit for this valuable experience. Assisting the student manager are many students who are involved in field projects sponsored by departments of sociology, psychology, political science, and business.

Providing students with more opportunities for leadership in the classroom and in the community is not a contemporary movement promoted by student activists. Besides being logical it has its roots in the medieval university, where in Bologna hundreds of students from Italy and beyond the Alps gathered for mutual protection and assistance. Haskins claims that this was the beginning of the university which was really a society of students (8). Hence, the term "university" means the totality of the group, whether barbers, carpenters, or students. At Bologna the students organized a university as a means of protection against the townspeople who were exploiting them with high priced rooms, foods, etc. As a group they could threaten to move to other places as long as there were no buildings to worry about (Haskins 9). Next, the students turned against the professors to make sure they lived up to their agreements. The students drew up a minute set of rules requiring the professor to make a deposit if he desired to leave town, ensuring his return. "If he failed to secure an audience of five for a regular lecture, he was fined" (Haskins 10). He was not allowed to skip a chapter. Excluded from the student universities, the professors formed a gild or college requiring certain standards to prevent students from entering without the gild's consent (Haskins 11).

Objectives of the David O. McKay University

A surface reading of President McKay's first vision of the College and subsequent remarks could suggest the University's rôle in furthering the cause of international peace will come about largely as the result of missionaries taking the Gospel message to Asia and the Pacific. Granted, there is no finer way to bring peace to the hearts of men, but Pres. McKay's charge is not limited to those few students who are called on missions. Dr. Spencer J. Palmer writes that "one of the most startling revelations given to Joseph Smith. . . was the fundamental idea of the 'Fatherhood of God,'" which means that all men are brothers and that "one man is potentially as good as another" (1). He cites latter-day revelations, free of cultural and racial prejudice, which give full support to this concept (2-4). Attempting to understand and live such truths, McKay University faculty and students are providing models for a troubled world.

Truth is a spiritual and an intellectual experience. As Dr. Edward D. Eddy concluded after making a study of college influence on student character,

we can achieve cultivation of both mind and value. . . Intellect and character. . . reinforce one another. . . Wherever one is emphasized and the other slighted, both suffer. When both are conceived to be important elements of higher learning, each prospers. (cited in Adams vi)

Paul Woodring has stated that the central purpose of all education is to teach students to make wise decisions (111).

Walter Lippman claims that higher learning has fallen heir to the responsibility for the intellectual and spiritual life of modern society (17). He continues,

For there is more to the task of learning than to discover more and more truths than have ever been known before. That something more, which may mark the difference between mediocrity and excellence, is the practice of a kink of alchemy, the creative function of transmuting knowledge into wisdom. (19)

Alfred North Whitehead writes that

The essence of education is that it be religious. . . . A religious education is an education which inculcates duty and reverence. Duty arises from our potential control over the course of events. Where attainable knowledge could have changed the issue, ignorance has the guilt of vice. (23)

Summarizing, the McKay University seeks to acquire, preserve, transmit, and live truth whether revealed or researched, and particularly that truth which brings all men together, develops decision-making ability, transmutes knowledge into wisdom, and testifies of the brotherhood of man and Fatherhood of God.

Directly supporting these purposes is the Center for International Understanding, similar to the University of Michigan's Center for Conflict Resolution, but different in its alliance with eminent scholars who combine applied behavioral sciences with revealed truth.

Administration

The University is administered by a President, a Vice-President for Academic Affairs, Vice-President for Student Personnel, and a Vice-President for Intercultural Studies which includes the direction of the Polynesian Cultural Center and the Center for Asian Studies. There is a Vice-President for Financial Affairs who directs the labors of a Budget Officer and a Director of Development. Also included are a Dean of Summer School and Continuing Education, and a Dean of Instruction whose only assignment is in the realm of professional development and instructional improvement.

Working directly out of the President's Office is a Public Relations Director and a Director of Institutional Research. There are four college deans who direct natural sciences, social sciences, fine arts and humanities, and teacher education. Within these colleges are department chairmen and directors of institutes and centers. After much experimenting, this and other universities are finding it easier to accept the relative autonomy of the diverse disciplines of knowledge as a salient characteristic of higher education (King and Brownell 59-63).

Imposed types of curriculum integration have not achieved the desired ends. Voluntary cooperation between disciplines has resulted in centers and institutes which are thriving. Held together by a common philosophy, there is considerable decentralization in the University's decision making process. In addition to college councils, the University Council is composed of all faculty members, some student representatives, and the administration. The chairman is elected by the faculty for a one-year term and is provided one-half-time load reduction and a secretarial staff. He works with an agenda committee composed of faculty and administrative representatives.

With this broad membership and an elected chairman, the faculty feels no need for a faculty association.

The Educational Policies Committee, chaired by the Academic Vice-President, is a smaller group of faculty, administrators, and students.

One week each year all administrators meet in a University owned faculty retreat with a representative group of faculty under the direction of an expert in sensitivity training. We are willing to test the Savior's injunction, "ye shall know the truth and the truth will make you free" (John 8: 32), especially the unvarnished truth about ourselves. The purpose is to bring behavioral skills more in line with our idea and ideal repertory.

Governing Board

A twelve-man Board of Trustees, charged with broad policy making, evaluation, the appointment of the president, and financial control, meets quarterly for two full days. Representing various constituencies the governing Board of Trustees is made up of the college President as chairman, one General Authority, the Academic Vice- President, one elected faculty representative, one student representative, and one representative each from the mainland U.S., the Orient, the Samoas, Tonga, New Zealand, Australia, and Hawaii.

Of interest is the Board policy pertaining to the selection of University administrators. After a screening committee has narrowed the field, the qualifications of those being considered are distributed to all members of the faculty, and to the college or department where appointments involve college deans and department chairmen. These constituencies then vote by secret ballot, and unless an administrator receives overwhelming support the screening process continues. The Board makes the final decision, but normally accepts faculty recommendations. Each three to five years incumbents are again presented to their constituencies for a vote of confidence. This parallels in some respects the ecclesiastical procedure where general authorities, stake. and ward leaders are presented to the people for a sustaining vote.

Fiscal Policy

The Polynesian Cultural Center, now an arm of the University,

contributes heavily towards the annual operating costs. Exclusive of student employment opportunities the Center's profits defray 30 to 40% of these costs. Tuition is comparable to that charged by other private universities, but with generous grants and scholarships for those LDS students who need help. Very little support, except for new construction, comes from general Church funds. Through the efforts of the Development Officer, some monies come from the LDS populations of the various cultures represented at the University, and from the non-LDS community. Selected federal moneys are accepted where controls are not onerous. The University Industries managed by students contributes some income from agricultural projects and from Cultural Center souvenirs that are designed and produced by the Art and Industrial Arts Departments.

All students who are physically able are required to work five hours per month towards building maintenance, grounds upkeep, and on the University farm. For these assignments, made on a stewardship basis, no monetary rewards are received.

Faculty

With a student body of 3,000, there are 150 faculty members representing an instructor-student ratio of 1:20. This is possible because much responsibility for learning has been shifted to the student. With the faculty assuming the rôle [of] learning partners and catalysts, there are fewer formal classroom hours. More time is spent in the library, laboratories, the media center, in independent study programs, and in student directed discussion groups. Among the faculty there is an international mix, with several doctorates from foreign universities. The emphasis is still on quality teaching but with specialized research in areas already mentioned. Faculty salaries and fringe benefits are competitive with the University of Hawaii. It is now possible for faculty children to enjoy full tuition benefits at this or any other university through the bachelor's degree. Through an almost unrestricted travel allowance, each faculty member is expected to participate with his professional group on the Mainland of other parts of the world, once or twice a year. Every three years faculty members are allowed a semester at full pay for study purposes. College of Education faculty are encouraged to spend this time teaching in the public schools.

There is a substantial percentage of retired professors on campus, men and women who have distinguished themselves on other campuses and who have been engaged by the David O. McKay University for five or ten years of productive service.

Teaching assignments average ten hours per week, with some research activity expected, but with research broadened to include the investigation of different teaching methods.

Students

The student mix is as follows: of the 3000 students

Mainland U.S.50%
So. Pacific15%
Far East10%
Hawaii20%
other5%

 

Approximately 90% of our students are members of the LDS Church. It has not been found necessary to impose geographic restrictions on LDS students.

For courses not offered in Laie, some students commute to the University of Hawaii or to other institutions. The McKay University is an active participant in a Hawaii state higher education consortium launched by Pres. Cook in 1968, with the result that the total resources of the academic community are shared. It is not unusual to arrange an exchange of professors for a semester and to exchange library books and other learning media. The result is a valuable extension of our learning resources, and by opening our doors to visiting professors and students from other institutions we expand the Gospel influence.

As previously mentioned, students are considered as colleagues in the university community. They assist the professor in the establishment of course objectives and procedures, and also share in the evaluation process. They are motivated more by the thrill of discovery than the slavish acquisition of grades for instrumental purposes. After agreeing on the objective of the course, students work quite independently. Rather than lecturing two or three days a week, the professor is available to meet with the class at various times. He might be asked to deliver a lecture, invite a colleague to participate on a panel, or more frequently to engage in a free exchange of ideas. With individual graduation requirements the student has pretty much designed his own program, and, having done so, he works at it on a continuous progress basis. As a result of oral and written exams he is able to move from one course to another without regard for semester barriers.

There are no university wide dress standards. Through elected student representatives agreement is reached on general principles of dress and conduct. Those who live in the cultural residence halls are invited to wear the attire of that country. We are not so much concerned with dress standards as with academic and spiritual standards. Within the bounds of good taste students are free to express considerable individualism in dress as one might expect with an international student body.

Students are encouraged to assume a questioning attitude, to test the injunction, "ye shall know the truth and the truth shall make you free" (John 8: 32). As members and scholars they are taught to look objectively at programs of the Church. Through field projects they conduct studies on the effectiveness of home teaching, MIA, sacrament meeting, etc. Such information, transmitted to Church leaders in this region for possible adaptation of certain programs, prompts greater internalization of Gospel principles. The University holds to what the Prophet Joseph Smith said of the Saints in Nauvoo: "I teach them correct principles, and they govern themselves" (qtd. in Taylor 339). The higher degree of centralized control once thought necessary because of the geometric increase in Church membership is now being relaxed in the administration of the ecclesiastical and educational affairs of the Church. Allowing the wards, stakes, and the universities to more fully govern themselves has removed some organizational encumbrances.

The University Calendar

The McKay University is operating on a calendar that fosters flexible scheduling designed to accommodate student needs and programs. All faculty are on 11 month assignments including teaching, research, and travel. Normally, students do not study more than two or three courses during the same period. The bachelor's degree is earned in 3 to 5 years of study. The interim term experiment begun in 1969 has proved to be very successful.

Curriculum and Instruction

Time will not permit an exhaustive treatment of the University's instructional program, but here are some developments of interest.

Through one-semester training programs, missionaries called to Pacific Basin countries are better able to present the Gospel message. These programs include intensive language training, religious and cultural studies and with some proselyting experience particularly among cultural groups representative of those they will meet in the mission field.

Fluency in two languages is required of all students and faculty. Most students choose concentrated programs where they study nothing but a language until the desired proficiency is attained. Perhaps nothing is more important, except Gospel principles, in promoting international peace. Formal language instruction is combined with linguistic experiences in the cultural residence halls.

Religion classes are voluntary and are administered under the direction of the campus stake presidency. Mostly non-credit, religion classes are held rather informally in regular classrooms, residence halls, in the Aloha Student Center and in faculty homes.

In most departments the curriculum is largely problem centered with considerable opportunity for field study. Where possible, students involve themselves in the problems of society. Coupled with wide reading, this brings a fresh note to learning.

Limited institutional requirements may be satisfied by proficiency examinations. The rest of the student's program is arranged in consultation with an adviser who looks at examination profiles, student aspirations and interests.

The library and media center are at the heart of the institution. With an excellent supply of books and an information retrieval system, knowledge is readily available to solve problems. However, media are purchased with caution, recognizing the power of educational industries to control the market. As John Galbraith observes, large corporations no longer respond to the market (212). Through a built-in supply of capital [and] control of raw materials and the consumer through the skillful use of advertising they can be certain of the success of a new project. Their boast that we will soon have a computer in every classroom is no idle prediction, but we may find ourselves with expensive equipment and inadequate programs for them. Only the discriminating educator who looks first at objectives can resist this tidal wave now reaching education at all levels. Frustrated by other problems, anxious to be in the vanguard of progress, it is easy to spend millions for equipment when similar investments in human resources could have a far greater impact.

There are no traditional letter grades, only pass-fail or proficiency statements in the student's file. This forces the student to reassess his reason for being at the University and removes the fear of exploring new areas of knowledge.

Paralleling the program at Antioch and other institutions, students are encouraged to spend every third term off campus. During this period, which may be spent in the U.S. or abroad, the student is employed, studies the language and culture of another country, or engages himself in the study of some social, political, economic or scientific problem.

Those in teacher education are allied as closely as possible with the community in which they plan to teach, including student teaching abroad if necessary.

During the first two weeks of classes in September students are invited to participate in sensitivity training sessions to provide for free communication and creative ideas.

Voluntary and non-credit devotional assemblies are held once a month for the entire student body and weekly in each cultural residence hall. Near the end of the tern, some devotional talks are given in the language of that hall.

The general religious tone is enhanced by ward and stake activities, with the priesthood quorums assuming major responsibility. Temple activity is also an integral part of the religious program, where students serve as guides, officiators, and as patrons. Following temple marriages, beautiful receptions in the Aloha Student Center encourage others to plan for such eternal unions.

To accomplish its central purposes the University seeks to develop a deep feeling for international brotherhood by encouraging a multicultural student body to live and learn together. This heterogeneous mix results in greater appreciation for the people and traditions of other cultures and lasting friendships. Because of this concern for each other there continue to be some intercultural marriages, which are now accompanied by less parental and Church anxiety. Depending upon the couple involved and their cultures, bishops and counselors sometimes advise against such marriages and sometimes they recommend them. Love for each other and for the Gospel and worthiness to enter the temple are more important considerations.

Very little campus missionary activity is done by stake or full-time missionaries. Converts are made through the lives of others, through the deep spiritual tone on campus, and through voluntary participation in devotionals and religion classes.

Each residence hall emphasizes a particular culture. Students are invited to partake of a different culture each year, where immersion in that culture provides new experiences for those outside it and a cultural haven for those in it. Tongans in the Tongan residence hall are resource people for others and become more cognizant of their own culture and traditions. Some foreign students, for example, live in their own residence hall, while others are housed elsewhere. By the end of the year most students have some ability in that language. Some classes, discussion groups, and forums along with ample reading rooms are part of each hall. Reading rooms are supplied with paperback collections, newspapers and periodicals from that country.

Relationship with Polynesian Cultural Center

The PCC is an arm of the University assisting in cultural, financial, spiritual, and research goals. Certain changes have occurred in the PCC. It is now administered by the University's V.P. for Intercultural Affairs. Almost all other activities are administered and staffed by students--some of whom will work full-time for a full year as part of their academic programs. The tourists who come to the Center are more selective because its primary purposes have been shifted from commercial to cultural-spiritual. Other entertainment type centers are now competing on this and other islands. Those who come to this parent center are still entertained but most of all they feel the spirit of the cultures represented, the relationship to world peace, and to the University. They are booked several days at a time and exposed to a multitude of experiences, some of which are on this campus and some of which include tours to the South Pacific. Several large endowments have been received by such people, who remain fast friends of the Church.

There are some missionary efforts at the Polynesian Cultural Center during the week, but on Sunday when there is no charge, tourists come in considerable numbers to listen to international choirs and student representatives explaining the influence of the Church in their countries.

The Center provides a marvelous laboratory for students who are studying business, botany, choreography, social sciences, etc. As important as the cultural demonstrations and lab studies are the examples set for millions of tourists of how responsible university students can combine the intellectual, spiritual, and the practical in the operation of such a complex enterprise.

Relationship to BYU and other Institutions

With the BYU there is articulation of certain programs. Except in lower division general education and in a few other common majors, each university focuses on different programs. There is easy reciprocity of credits, faculty and students facilitated by quarterly meetings between academic officers.

Summer School

There is a two-year waiting list to attend the D. O. McKay summer school which specializes in graduate studies in intercultural teacher education.

Planning for Change

Ideas will forever remain in the idea stage unless organizations plan for change. Only recently has planning for institutional, social, and political changes become fashionable. Equated heretofore with restraints upon rugged individualism, planned change is now accepted as essential (Bennis, Banne, and Chinn 13-21). The success of the McKay University is the result of its ability to engage in long-range planning.

A required part of certain graduate degree programs is the equivalent of an interim term devoted to concentrated institutional or curriculum planning with members of the faculty and administration.

Conclusion

We are leaving Ginger in good hands, at one of the world's finest universities. We leave her with the faith that she will make wise decisions through prayer and study, that she will seek to restrict serious dating to those who honor the priesthood of God regardless of race or culture. She will learn that God is no respecter of persons, that revealed principles provided the foundation for a happy successful life, that a prophet of God envisioned and dedicated this institution, and that the highest degree cannot be conferred here, but at the judgment bar of God. Mahalo for you kind attention.

May the Lord bless each of us and those who follow, I pray in the name of Jesus Christ, Amen.

Notes

1Ed. Note. No mention of the "criteria" given to McKay lecturers or even of the lecture itself has ever occurred in a catalog of CCH or BYUH. Andersen possibly is referring to the lecture charge, a description of which has appeared in any one of several forms in both programs for individual lectures or printed texts of lectures, two of which (Wootton's and Loveland's) had been published by the time of Andersen's own lecture. Back to Top

Works Cited

Adams, Arthur S. Foreword. The College Influence on Student Character. By Edward D. Eddy, Jr. Washington, D. C.: American Council on Education, 1959. v-vii.

Bennis, Warren G., Kenneth D. Banne, and Robert Chin. The Planning of Change. New York: Holt, Rinehart, 1961.

The Bible.

Galbraith, John Kenneth. The New Industrial State. Boston: Houghton Mifflin, 1967.

Haskins, Charles H. The Rise of Universities. New York: Holt, 1923.

Hoffer, Eric. The True Believer: Thoughts on the Nature of Mass Movements. New York: Harper and Brothers, 1951.

King, Arthur R. and John A. Brownell. The Curriculum and the Disciplines of Knowledge. New York: John Wiley, 1966.

Law, Reuben D. The Founding and Early Development of the Church College of Hawaii. St. George, Utah: Dixie College P, 1972.

Lippman, Walter. "The University." New Republic May 28, 1966: 17- 20.

McKay, David O. Dedicatory Prayer. [Laie]: [Church College of Hawaii], [1958]; printed from original ts. in Church College of Hawaii History Collection, Archives, Brigham Young University-Hawaii.

---. Address. Ground Breaking Service, The Church College of Hawaii, 12 February 1955. [Laie]: [Church College of Hawaii], [1955]; original ts. in Church College of Hawaii History Collection, Archives, Brigham Young University-Hawaii.

Palmer, Spencer J. Mormonism--A Message to All Nations. Provo: Brigham Young UP, 1965.

Taylor, Harold. "The Teacher in the World." Changing Dimensions in Teacher Education. Washington, D. C.: American Association of Colleges for Teacher Education, 1967.

Taylor, John. "The Organization of the Church." Millennial Star 13.22 (November 15, 1851): 335-340.

Whitehead, Alfred North. The Aims of Education. 1929. New York: Macmillan, 1959.

Woodring, Paul. A Fourth of a Nation. New York: McGraw-Hill, 1957.