The Waltonian

As early as the first Olympic Games, sports have been associated with patriotism. This is especially true in the United States with football. Football players are not just athletes—they are people who make possible an integral part of the American identity.

This is why 49ers player and former Super Bowl starting quarterback Colin Kaepernick’s choice not to participate in the national anthem on Aug. 26 before the 49ers preseason game against Green Bay has so appalled the country. But Kaepernick finds our country’s treatment of minorities, specifically African Americans, appalling. After his silent statement, NFL media reporter Steve Wyche reported that Kaepernick said that America’s oppression of black people was “bigger than football.”

It seems, though, that Americans don’t see this as a football issue, but rather an issue of patriotism, a disrespect for a country we hold dear, a country that our football players are representing. Reporter Paul Domowitch brought attention to the response of Eagles’ safety Malcolm Jenkins: that Jenkins is equally concerned about the state of our nation’s treatment of African Americans and other minorities, but he would never sit through the anthem. Jenkins claims that Kaepernick’s actions miss the point and actually serve to distract from the issue instead of inspiring a conversation about minorities and civil rights. While Jenkins doesn’t condemn Kaepernick’s choice, he claims that he couldn’t follow suit because of his great love and respect for our country and military.

However, for Jenkins to say that what stops him from taking a stand (or sitting, more accurately) with Kaepernick is patriotism is just proving his own critique correct: the discussion will be about patriotism and respect for the military instead of serious civil rights matters that Jenkins claims to support. His response does a great job of pandering to the audience, as he both supports minorities and the majority that is concerned with symbolic patriotism.

Kaepernick, on the other hand, has done a brave thing by not trying to walk the line of public opinion. He is doing what he thinks is right, despite the potential harm to his career and the definite harm to his general popularity. In fact, he is exercising two of America’s foundational, unalienable rights: that we each have the right to speak out against the actions of our country and that all men are created equal. For this reason, I think Kaepernick is a real patriot.

I stand for the national anthem, not because I’m not grossly concerned with many things America is currently doing, but because I’m proud to live in a country where Kaepernick, and each and every one of us, has the right to dissent. What we need to discuss is why our citizens aren’t proud to be such, instead of punishing them for refusing to blindly follow the status quo.

Sources: nfl.com, philly.com

Like most of us here at Eastern, I am a Christian. Like all of us here, I have my own interpretation of what that means. To me, being a Christian boils down to loving others. To me, being a Christian means putting more effort into removing the log from my eye than removing the speck from my neighbor’s. To me, being a Christian demands a liberal agenda. I think Eastern should definitely fully accept the LGBTQ community in both their student and employee bodies. I think electing Donald Trump would be a travesty, something I worry about in a very sincere way.

I’m not writing to convince anyone that I’m correct. Not because I think such an attempt would be futile, or because I think relativity should be the rule. I’m simply writing to try to establish the necessary conditions for such a debate to take place: it will be impossible for any progress to be made if we can’t respect one another enough to listen, much less to compromise or change our opinions. The current political climate should be sufficient proof of this necessity.

As Christians, we talk a lot about showing love to outsiders. I’ve heard a lot of sermons about welcoming visitors and prayers about “being Jesus” for people who might not otherwise get a chance to encounter Him. But what I think is lacking–in myself perhaps even more than in others–is being the Jesus we know to other Christians.

The Jesus I know, the Jesus I’ve read about in the Bible and learned about in Sunday school and discussed in Bible studies and encountered in prayer…that Jesus is truly Love. This concept makes sense to me when it comes to interacting with people who don’t even claim to know Jesus. But when it comes to other Christians, sometimes I’m so appalled by what they say that I definitely do not show love.

I can’t be the only one who faces this conflict on a daily basis. Whether hearing someone declare their absolute faith in Donald Trump as a presidential candidate, or hearing me talk about how abhorrent that is, makes your skin crawl, there have to be moments when you can’t believe that a Christian could really believe that. My response in these moments is usually anger and hostility.

My response to hearing hatred where I was arguing for love was hatred. I thought I was being so good by loving “sinners” when I realized I wasn’t loving everyone. How could I preach tolerance when I couldn’t tolerate intolerant people?

But I think for me the really revolutionary moment was when I realized that I had the chance to show the Jesus I know to more people, the people who already think they know Him. It’s about more than just being a decent person: it’s about being a Light in the lives of people who may already think their lives have plenty of Light.

Reason is defined as the power of the mind to think, understand, and form judgments by a process of logic. This ideal is one of the three components of Eastern University’s statement “Faith, Reason, and Justice”. While there are many ways that reason is fulfilled on a day-to-day basis through academics, the Agora Institute and Agora Fellows Program are prime examples of how Eastern has implemented reason beyond the everyday classroom setting.

The Agora Institute’s name is a reference to the agora space in Greek cities. The agora was a large, open space where the people would gather to exchange goods as well as ideas. The agora was the center of the city-state—it was the space where political, social, commercial, and religious life took place. The most well-known agora was in Athens, and that was the agora where philosophers like Aristotle, Plato, Socrates, and Zeno would gather to debate. In fact, some of the greatest ideas of Western Civilization were formed in the agora, such as the Pythagorean theorem and the empirical method. This foundation is carried over to the Agora Institute.

The Agora Institute includes a select group of students (Agora Fellows) who get together once a week in a reading group. The theme for the spring 2016 semester is the idea of play. The Agora Fellows discuss questions of the nature of play and its role in the creation of a free and civilized society? Agora Fellows sit with various local professionals to discuss texts and ideas related to the semester’s theme or topic. The purpose of the Agora Fellows program is to seek virtue and the common good through conversation. The Agora Institute feels that topics like virtue and flourishing are what will model these students into not only good students but good citizens who can help sustain a healthy society, economy, and democratic polity.

Agora also offers many opportunities to attend lectures throughout each semester. Agora brings in various speakers to speak on topics like science and religion, political friendship, the supposed conflict between same-sex marriage and religious liberties, and economic justice. The most recent lecture was entitled “A Strategy for Maintaining Relevance: The Free Library of Philadelphia in the 21st Century.”

In addition to the various lectures, Agora also offers a group of classes taught by the Eastern faculty who are part of Agora. The current faculty members who are a part of Agora are Dr. RJ Snell, Dr. Jeffrey Dill, Dr. Gary Jenkins, and Dr. Steven McGuire. The following courses are just a few of the courses in conjunction with Agora that are open to all students within the Templeton Honors College as well as Eastern University: Modernity and the Good Society, The Family, Political Theory, Justice in a Pluralistic Society, Political Ideologies, Early Middle Ages, and The Age of the Reformation. All of these classes explore and pursue the core values of Agora.

So, to have reason the only things you need are virtue and the common good…it’s as “simple” as that. Alright, maybe it isn’t as simple as it seems, but maybe next time there is a lull in conversation at dinner, reason may be the place to turn. It could end up leading to the common good.

don’t come across as an intellectual. I spend a long time deciding which earrings to wear every day. I ask a lot of questions that, in my valley girl-esque voice and, like, wording come across as ditzy. My favorite movie is a Bollywood musical version of “Pride and Prejudice.” And when I hang out with my friends we usually watch “our” show rather than talk about philosophy or theology.

Yet, my first-choice school was the Templeton Honors College (THC). I interviewed in November and put down my deposit by January. I was one of only a few of my friends who was genuinely excited about my college choice. I loved their style of education: participating in discussion-based classes, reading primary texts, and being asked to demonstrate knowledge in well-thought-out papers rather than exams where I would pour out facts instead of arguments. I was told that I would get the opportunity to wrestle with big questions. Coupled with a school that was my second choice even without THC, a school that proclaimed proudly that it stood for “faith, reason, and justice,” I couldn’t have been more excited about this fit.

So what happened that changed that proud girl into the one who is now writing to you about the unique compliment of being told “I didn’t know you were in THC”? It’s not that I don’t want to come across as cerebral–contrary to first impressions, I’m definitely enthusiastic about learning. I mean, the dentist I’ve gone to since I was a kid has come to expect that I’ll be reading throughout my appointments, and I don’t hide that I’d rather curl up with a book more than almost anything else. But I’m still thrilled when someone says they didn’t realize I was in THC; I’m still pleased to know I was able to keep that part of my life under wraps.

It’s not that I’m embarrassed to be in THC, but I am embarrassed to be associated with the stigma that comes attached to it. I’m embarrassed that there is this divide within the school I love and that I’m somehow a part of it. I’m embarrassed to be associated with a superiority complex. Regardless of whether anyone in THC really feels this way, the stigma is there, and I don’t want to come across as thinking I’m better than anyone else because I took “The Good Life” instead of INST150.

I’d be the first to admit there are real problems in THC. We have a tendency to get too caught up in our heads instead of living out Eastern’s virtues. We have a tendency to cluster together in groups of THC students, to be cliquey. There is a reason that this stigma is still pervasive at Eastern.

But this is not the definition of the Honors College, and I think it’s time for this perception to change. There are enough of us who surprise people daily with the news that we’re in the Honors College that maybe this antiquated relationship between Eastern and THC can be improved to one of better understanding. THC is about a certain type of education: nothing more and nothing less. I personally think it is the best form of education, but I’m also aware that people with other learning styles would not find it the best, and I’m aware that academics aren’t the be-all and end-all of life. Even Plato was considered most wise because he knew just how little he knew.

So yes, I am in THC. I’m glad you don’t associate me with this negative view you have of it, but it’s time for both of us to embrace a new perception instead of just encouraging individuals to go against it.

On Friday, April 1, Eastern University held its 13th Annual Music Gala in conjunction with the Church of the Savior’s 10th Annual Weekend of the Arts. The night was incredible, featuring 10 performing acts of the highest quality. Tickets are unfortunately a little more pricey than the usual on campus performances, but I think it’s definitely worth it. Attending Eastern’s Music Gala should be added to every student’s bucket list, joining the ranks of Midnight Breakfast during finals week and Spring Banquet. It’s a great chance to get dressed up with your friends and enjoy some high-class music.

This year’s gala in particular was exquisite. The night started with Erikson Rojas and Young-Ah Tak (both Eastern piano faculty members) on the piano, playing pieces that were written for four hands, and yet still sounded like one person playing. The only reminder for the audience that these two musicians didn’t share one mind and one body was their staggered bows.

Next, Rachel Yonan played a viola sonata beautifully and proficiently. Even her 3-year-old son was spellbound.

Eastern students took the stage and the University Choir performed under the direction of David Nicol. While the choir could use more men, the whole of the group impressed me by maintaining their quality of sound over varied dynamics. The a capella “I Am Not Yours” was my favorite of their pieces, with the traditional spiritual “Didn’t My Lord Deliver Daniel” as a close second.

After a lengthy applause, Ron Matthews appeared, wearing pajamas and a bathrobe, reminding everyone that he had come out of sabbatical for this performance. He could have worn anything; his arrangements were so impressive they eclipsed all else. I know “Silent Night” ought to make me think of sleep, but this version felt more like the peace and joy of Christmas morning. Flawlessly, he slid into “Joy to the World!” which was arranged to begin with the chaos of a world that needs Jesus, entwining the familiar melody to remind us of the fact that Jesus has brought joy.

Next I heard guitar like I’ve never heard it before performed by music theory and guitar professor, Dr. Jeremy Harting. Guitar now has a new place in my heart.

The sixteen-year-old winner of Eastern’s 2016 Piano Festival, Shane van Neerden, closed out the first act. The fact that he had memorized such a complicated sonata blew me away, since when I was sixteen, I was memorizing the answers to my permit test.

After a brief intermission, in which I enjoyed a cream puff (that’s right, free food!), and a video presentation about Eastern’s music program, Turning Point took the stage and quite honestly blew me away. Their rendition of “Total Praise” was particularly inspiring, lovely, impressive, and beautiful. I would buy a recording of that song.

Nimrod Speaks then played the string bass with an arrangement of an old gospel song and a jazz piece, showing off his versatility.

In a brief pause between performances, David Nicol was named Music Alumnus of the Year. He received a standing ovation not only from the audience, but also from the choir he pioneered and directed for 35 years, the Christian Artist Singers.

This group then showed off their skills, a great tribute to Nicol with a terrific melding sound and multiple a cappella pieces. Their goal of performing at the level of professional musicians was truly accomplished.

Finally, the University Choir collaborated with the Christian Artist Singers to produce a final, beautiful act that was the perfect conclusion to a fantastic performance.

On Friday, Feb. 19, Pope Francis and Patriarch Kirill I, Primate of the Russian Orthodox Church, recently met in Cuba to address the rift between the churches. This is a significant and historical event for both traditions, because there has been a separation between the Catholic Church and the Russian Orthodox Church for almost 1,000 years, since the Great Schism.

The Encyclopedia Britannica notes that the separation happened in 1054 “when Pope Leo IX and Patriarch Michael I excommunicated each other.” The main reason for the rift stemmed from disagreements over papal leadership. The Russian Church has leaders called patriarchs. At the time, there was one pope and four eastern patriarchs. The pope believed he should have majority control over the patriarchs; however, the four patriarchs thought the pope’s power should only extend to Western Christians. Other issues between the two churches involved public worship and jurisdiction. The Russian Church and the Catholic Church have tried to reconcile the rift numerous times through meetings, but attempts to repair the relationship have been unsuccesssful.

On Feb. 19, the leaders had a two-hour discussion that resulted in an agreement that the churches will encourage their members to repair the schism. According to the Washington Post, “the 30-point statement signed by the two leaders pledges new areas of cooperation for the long-estranged churches to protect Christians in conflict zones while affirming a shared opposition to abortion and same-sex marriage.” This meeting was a voluntary team effort, and both leaders were looking to address the issue from a holistic perspective. The Washington Post notes that Patriarch Kirill commented that both churches want “to help Christians all over the world.” The newspaper also notes that Pope Francis stated, “we spoke as brothers.” Various intentional issues were discussed, such as Syrian civil war and North Africa war, with plans to aid countries in war. Both leaders revealed that they want to repair the Great Schism and other Christian rifts, but the full details of the entire conversations have not been revealed.

The meeting was historic and may be a stepping-stone for both churches to repair their 1,000-year rift. Christians leader from both traditions are hopeful that the continued efforts toward reconciliation will reinvogorate both bodies of believers.

Sources: Countrystudies.us, Washingtonpost.com, Britannica.com

“Esperanza” means hope in Spanish, and the opportunities that Esperanza makes possible certainly brings hope to many students and, by extension, the city. Esperanza began with its first class in 2000, a class of students working toward their associate’s degrees. The path to this first class started years before 2000; in 1996 current President of Esperanza, Reverand Luis Cortes, Jr., met with Dr. David Black in in hopes of making his dream of an “institution of redemption, grace, and hope” a reality. Esperanza College is now an official branch of Eastern University and works independently to further Eastern University’s mission of spreading faith, reason, and justice.

Reverand Luis Cortes was joined in his dream by a group of other Hispanic pastors in North Philadelphia in 1982. The group was collaborating to serve a community “suffering from poverty, unstable housing, low educational attainment, and high crime.” North Philadelphia was home to a large Spanish-speaking population, and their lack of English skills limited their possibilities.

To cater to the language needs of Esperanza’s target population, the curriculum is designed in order to teach students bilingually. By graduation, students will be learning completely in English. Esperanza’s curriculum is also designed to teach students in conjunction with Eastern University’s core curriculum, while also offering academic concentrations that are likely to provide the graduates with a career path. Esperanza offers programs in Accounting, Business Administration, Community and Human Services, Criminal Justice, Early Childhood Education, Middle Level Education, and Medical Assisting. Each degree concentration includes varied experiences in the classroom and outside of it, offering hands-on application to further prepare its students for life after education.

Esperanza is unique in other ways as well. It has been mentioned that the population it services is statistically more impoverished than other areas of the city. To make this education possible to the students the Esperanza dreamers committed to serve, “100% of students receive the Esperanza College Grant worth more than 53% of tuition”. Both day and evening classes are also available, making it much more feasible for students to work while in school.

44% of Esperanza students are first-generation college students, because of the obstacles outlined above as well as many others. Esperanza gives these students an opportunity they may not have had otherwise, and to ensure student success in this new environment, Esperanza boasts a 16:1 student-teacher ratio.

Esperanza has won awards for their quality education including the 2011 Hispanic Choice Awards’ “Education Champion of the Year” and 2013 finalist in the “Excelencia in Education.” Esperanza’s commitment to thoughtful Christian education for the Hispanic community has clearly been successful, and Eastern is proud of its accomplishments.

Source: esperanza.eastern.edu/about

On the face of it, Rhinoceros is a nonsensical comedy about people turning into rhinoceroses. Underneath it, though, there is a more serious dilemma.

The opening scene is silly, with difficult dialogue as it bounces between small groups processing the effects of a large rhinoceros running rampant through their Parisian town – or was it two rhinoceroses running through their town?

You’ll probably recognize the actors, and as they tossed lines between them I was especially impressed when lines were said in chorus. The stage direction in the first act was the best part; there is a definite rhythm, and the symmetry is pleasing and even calming to my midterm-rattled brain.

The second act is different, and for good reason. By this act it is clear who the protagonist is, Berenger, and we follow him as he watches his friends all conform to the rhinoceros trend. Jared Maier plays Berenger, and he does a fantastic job. The rhythm changes here because it shifts from the normal life of the first act. Berenger’s initial refusal to conform to the life of a rhinoceros leaves his life without any rhythm; the earlier symmetry of conformity and normalcy was so pleasant for the audience, it’s somewhat easy to understand why people would choose to join the new movement toward rhinoceros life: it may be crazy, but there is a certain peace in it, a certain familiarity, as at least rhinos have one another. Yet, Berenger chooses individuality (and even morality, perhaps?) over this new status quo, so the second act is full of turmoil as he is pulled between everyone and everything he knew. What will he choose? What will you choose?

Professor Tibbels explained that she chose this play because of its deeper meaning. The author, Eugene Ionesco, was writing during the Nazi takeover of France, so the silly comedy about people turning into rhinos takes a terrifying twist as each person transforms one by one: perfectly rational, kind, “normal” people into Nazis. Tibbels chose the play for this meaning, and its particular relevance in our lives on campus, in our churches, in our country, and even in the world. As a political science student, I immediately think of our current election, its amazing polarizing power, and the state of our country that lets certain platforms and opinions be viable.

This is a show worth attending, not only just to support your fellow students’ hard work, but also to laugh and ask yourself some important questions.

Although the Second Amendment has been getting more press recently, the First Amendment’s guarantee of freedom of speech, association, and religion is a pivotal bulwark in our nation’s founding. Free speech has become nearly synonymous with democracy, and as a principle it is highly uncontested in our country. However, the idea that someone can say absolutely anything they would like becomes nauseating when it comes to protests about national and personal morality at soldiers’ funerals or two preteen blonde girls singing pop songs in support of white supremacy. Spewing hate goes against our collective conscience demanding equality, but even the least democratic beliefs must be preserved by democracy to be foiled at all.

There are more gray areas, however, when it comes to censorship and speech and press rights. It may seem a bit counterintuitive, perhaps even unconstitutional, that the executive branch of the government includes the Federal Communications Commission (FCC) whose primary purpose is to, well, censor. You’ve doubtlessly heard, either in person or in the media itself, the alarmed cry: “You can say that on TV?” The person posing the question is referring to the foggy idea of “rules” for broadcast, fluctuating depending on the channel, day, and time. The FCC governs such content as profanity and indecency. From F-bombs dropped by guests on daytime talk shows to the infamous “nip slip” at the Super Bowl in 2004, the FCC monitors broadcast content in so far as it is deemed inappropriate for general audiences.

The Supreme Court has consistently ruled that content-based bans on speech are completely unconstitutional. The moment the government begins to ban speech according to the views expressed within it is the moment that dissent against the government and all controversial perspectives are in jeopardy. The FCC is different, though, as it wages war against profanity, whether it is someone proclaiming they “f—— love Obama” or the opposite. However, it is not illegal to make such a proclamation in word or, luckily enough for me as a writer, in print either. Broadcast is different because the audience has the potential to be different. A child could easily be assaulted with indecent images from the television before a parent has the ability to change the channel, or could be forced to overhear profanity from a radio station while in a public setting. The difference here is quite simply the audience, both its scope and its nature. Broadcast audiences are completely passive, with no ability to respond to the speaker or to monitor situations before images or words are put in their paths. The FCC aims to preserve children’s innocence by only allowing certain language and images at certain times of the day and on certain channels. The rule it aims to follow is gauging what the average person would be offended by, and hence the regulations have changed over time, slowly progressing and loosening.

The major qualm with the FCC, then, is the question of art. The Supreme Court has ruled many times that art gives an exception to certain uses of profanity and indecency. “The Adventures of Huckleberry Finn” by Mark Twain, for example, has merit as a work of literature, and hence the uses of derogatory terms like the N-word are worthwhile for the purposes of conveying Twain’s message. Broadcast media may be granted to have similar worth, and profanity or indecency may be justifiable as a means to an artistic end. The FCC is not a static organization, and its regulations are similarly dynamic, but its main purpose is to preserve the sensibilities of a passive audience by pruning indecencies from broadcasts where the message would not be marred by the deduction.

The FCC does not, in fact, infringe on our First Amendment rights, and as long as the Supreme Court continues to uphold their rulings that beliefs can never be censored, we should all feel secure that we will not be assaulted with images or language that will offend us due to their very vulgarity. However, the Supreme Court is not upholding anyone’s right to be free from offense. I may be deeply offended that the Westboro Baptist Church is spewing hate in the name of Christianity, but they may be deeply offended that shows like “Will & Grace” are broadcast or that an expert may appear on the news in support of the war effort. The moment we base freedom of speech on the qualms of anyone in the States is the moment we lose freedom of speech entirely. So yes, FCC, please do make sure our children don’t hear swearing on a daytime talk show or see pornography on the five o’clock news. But as horrified as I am by some people’s opinions, I would be even more horrified by their absence. Although, at that point, I probably would have lost my right to voice my horror.

It’s not news that college in America costs a lot of money. It’s definitely not news that Eastern University costs a lot of money, too. It certainly costs more than public schools, and you don’t want to point out how much some in-state tuitions are. That’s why it’s so hard for some people to believe that the tuition we each pay is only 84% of the actual cost to be a student here. This may initially seem absurd for a couple of reasons: 1.) The actual dollar amount we pay seems like it should be sufficient, and 2.) Where would the rest of the money come from? That’s where the Eastern Fund steps in.

The Eastern Fund is completely financed by alumni, parents, and other friends of the University, but its primary source is alumni. It goes toward every student’s tuition in an effort to keep our schooling affordable, as well as helping to fund campus improvements and technological advancements, like the new bridges we put in last year. The Eastern Fund is devoted to things from which everyone can benefit. It’s necessary, because as a private institution we don’t get as much financial help from the government as public schools. Public schools have tuition offset by state and national aid; private schools rely largely on the generosity of donors.

Alumni choose to give for many reasons, but they are all linked to fond memories of their experience at Eastern or a strong belief in what Eastern stands for. Even if an alum does nothing more than give up a Starbucks drink (or, more likely, a drink from somewhere like the Gryphon) and donate $5, their participation does a lot for our school. First of all, every dollar counts, even in such big monetary ventures like paying for school. Secondly, Eastern is actually rated in the U.S. News & World Report for the percentage of alumni that are willing to give back. This makes sense, because a willingness to support an institution financially clearly shows the donor’s approval and appreciation of the place. The higher our ranking is on this report, the more students come here, the more outside organizations take us seriously, and the more our diploma is worth in the career world.

The primary way that Eastern tries to raise money for the Eastern Fund is through the Phonathon. You may have heard of Phonathon; if you’re friends with me, you’ve heard a countdown till it begins, or you may have seen advertisements recruiting callers dispersed around campus. This job is really great, because our alumni are awesome for more than just their donations to help us pay for school. The primary reason we call alumni every year isn’t financial — it’s social. We want to hear what people are up to, send congratulations on marriages and baby bibs on new births. We want to make sure that our alumni still feel like part of the Eastern community, because without them Eastern wouldn’t be what it is today. We genuinely care about what our Eastern family is up to. At Phonathon, you’re gaining a lot more than funds for the school. You’re gaining relationships with alumni and stories about Eastern that range from heartwarming to humorous. Thanks to one alumni, I now know that back in the 80s, Eastern’s bridges weren’t stationary, and people would “float” them, making it impossible to get to classes, as a prank. Another told us about how he knew he was going to marry his wife from the first time he saw her – walking down Doane hill with the sun behind her. We’ve been given advice about how to meet our future significant others that ranges from the usual, like meeting someone in class, to the awkward, like standing by the pool until someone approaches you. We’ve prayed with and for alum, received career advice, shared updates about campus, and laughed over happy memories about this place we now share.

The Eastern Fund gives us the financial support to enjoy our time here, but it’s the community of past and present students that give us the support to create happy lasting memories. So please join me in gratitude for what we have been given and hope for our futures that will see us continually linked with the place we now call home.