Values

For more than a decade, the Office of Student Activities and the Office of International Education, Diversity, and Inclusion have assisted students to observe the Martin Luther King, Jr. holiday as a Day On for community involvement and service for justice and peace. A matter of character here at the University, and with deep historical precedence.

Take, for example, the following time-capsule from the year 1951, when the Intercollegiate Council of Portland area colleges launched the Fair Rose campaign (Portland is the City of Roses) as an effort to commit local area businesses to eliminate practices constituting racism and religious discrimination. The ICC campaign was modeled on the University of California’s parallel “Fair Bear” anti-discrimination campaign. The Pilots were on-board.

Volunteerism is a reliable trait among UP students. In 1952 students started Blanchet House of Hospitality for the hungry and homeless in the Portland city center. The Christmas party which began in 1948 was a long-standing tradition where student service clubs hosted orphaned children; an annual event that went well into the 1960s. The Fair Rose campaign, led by ASUP student body president Howard ‘Sy’ Rosen, ’51, mobilized UP students partnering with students from nine other area colleges as an intercollegiate effort to convince businesses in the city of Portland to eliminate racism and discrimination against their customers (insuring commercial public accommodation). Each participating school was assigned an area of the city for students to go door-to-door speaking to business owners directly in favor of fair-trade. (Beacon, April 6, 1951)

Businesses who agreed to open their doors to everyone regardless of race or color received a Fair Rose decal to display in their window or door. (Beacon, April 13, 1951). The decal, a large rosette with the words “Fair Rose. This establishment does not discriminate against races, color, or creed” was designed by UP sophomore, Nathaniel ‘Nat’ Vincent, ’53, cartoonist for the Beacon (Beacon, March 9, 1951). Merchants who declined to participate were put on a list and reported back to the Fair Rose committee. (Beacon, May 4, 1951)

As documented in the timeline composed by Leanne Serbula, Small Steps on the Long Journey to Equality: A Timeline of Post-Legislation Civil Rights Struggles in Portland, published in the Oregon Historical Quarterly, Fall 2018, v. 119, no. 3, the beginning of these efforts is simply the attempt to break down public resistance and afford uniform compliance with Oregon’s first state-wide anti-discrimination legislation.

1950-1951 Highlights from the Bluff. The University of Portland celebrated its half century, 50th jubilee. Enrollment stood at 1,275 students. In January of 1951 the University became fully co-ed, opening admission in every school and division of the University to women. The men’s basketball team earned the National Association of Intercollegiate Basketball District 2 title — making an appearance at the NAIB national finals in Kansas — closing the season with a 79.3 winning percentage. The main parking lot beside the sports fields is laid out and divided into assigned parking spaces, and gradually provided with a gravel surface (as funds allowed). And, also, assisting in a fairly intensive shoe-leather effort to combat racism in the local area.

Related PortLog Entries:
Orphan Holiday

Blanchet House: Blanchet House served its first meal to the houseless and hungry on the streets of downtown Portland on February 11, 1952 (beans, bread, butter, and coffee for 227 clients).

Source materials:
Fair Rose (anti-discrimination) decal for display at businesses, 1951. Portland City Archives AD/38, Viewed December 9, 2024 from Portland City Archives via Vintage Portland. https://efiles.portlandoregon.gov/record/2776556/. Reprinted with permission.

Fair Rose decal, 1951, Vintage Portland, viewed December 9, 2024 from Vintage Portland. https://vintageportland.wordpress.com/2024/11/27/fair-rose-decal-1951/

The School of Education’s P.A.C.E. program (Pacific Alliance for Catholic Education) at the University of Portland began in partnership with the University of Notre Dame’s A.C.E. initiative in 1994, the two components separating in 1998 with the UP branch acquiring a geographical focus (PACIFIC) by placing PACE participants ‘locally’ in schools in the western-Pacific region (from Hawai’i to Alaska to Utah, anchored in Washington and Oregon).

PACE students pursue a two-year Master’s Degree in a three-year hybrid program, comprised of two years of full-time teaching in the field during the school year framed within three summers of intensive instruction in Teaching Arts. The schools they serve are financially challenged Catholic elementary schools. The program thus permits the University to project institutional support by training and sending teachers to assist the survival of these community-based parish grade schools.

The ALLIANCE section of the model is this: the University sharing and serving, lending inspired and skilled workers to areas of need supplying our larger community a complementary return that extends and spills well beyond filling classrooms. (Our student body draws new students from these same states each year, and so the PACE placements model reciprocity; a gracious return-on-investment.)

Which brings us to the CATHOLIC EDUCATION element of the program title. PACE students carry out their work at a Catholic school. But they are not sent as religion teachers; and in practice the student body of the typical parish school represents a near-even population of Catholic and non-Catholic families; with a pronounced diversity of ethnic background and economic opportunities adding to the mixture. In the language of mission, the parish schools aim to serve an under-served population; and the University has devised the PACE program to assist and strengthen that work. And that is the Catholic character of PACE; showing forth a dynamic example of how education is a fundamental CATHOLIC value and service.

And that is Catholic education, a Holy Cross education, lived out of the values expressed in the life and activities of Fr. Basil Moreau, CSC, founder of the Holy Cross Congregation:

If at times you show preference to any young person, it should be the poor, those who have no one else to show them preference, those who have the least knowledge, those who lack skills and talents, and those who are not Catholic or Christian. If you show them greater care and concern, it must be because their needs are greater and because it is only just to give more to those who have received less.”
Christian Education (1856) in Basil Moreau: ESSENTIAL WRITINGS (edited by Kevin Grove, C.S.C. and Andrew Gawrych, C.S.C., 2014); p. 338.

Genuine education has no room for indoctrination. It is a little more like paying-forward a debt of gratitude. The PACE vision of Catholic education places the PACE teachers as middle-school specialists leading classes in math, guiding science labs, in addition to those teachers focusing on reading and language skills at all grade levels. Remember, these teachers are also students. Literally. The activity of teaching necessarily molds the lessons learned by the apprentice teacher. Also, the presence of PACE might allow the school the ‘luxury’ of a dedicated position for the special needs and learning challenges that often motivate families to enroll in Catholic grade schools. (Not to mention the over-committed PACE-ers volunteering for after-school coaching.)

Below, SMILING portraits of PACERS as rendered by their students, (Laura Burchett ’13, Alaska; Victoria Flores ’14, Utah; Amanda Membrey, ’14 Utah; Allison Mouton ’13, Alaska; Kayla Witt ’13, Utah); plus personal testimony from a member of the first cohort (Dave Devine ’96). All from Portland Magazine, Summer 2013, pp. 35-33, Summer 2009, p. 12; respectively.

Following World War II and the demobilization of the armed forces, The USA went to work. Though opportunities were not uniformly accessible to all, and some people discovered walls and locked doors, unable to find a way into economic gain or stability. Rev. Francis Kennard, a priest of the Cathedral parish, walking the streets of downtown Portland, saw that the soup-lines of the Depression — different in character and persons and circumstances — reforming to a new, newly current need. A challenge.

Another credit goes to Bernie Harrington, ’42, Portland native, UP grad and Navy veteran, who brought Fr. Kennard into contact with the local students club in 1948 when Bernie’s younger brother Dan (UP ’50), along with Jim O’Hanlon ’50 and Gene Feltz ’50 and other Portland natives, were casting about for a project and proper challenge for Sigma Pi Upsilon social club.

The steps and stages and formal and informal connections and personnel were not noted down at the time, but the stories converge on the calendar record: Blanchet House served its first meal to the houseless and hungry on the streets of downtown Portland on February 11, 1952 (beans, bread, butter and coffee for 227 clients).

Fast forward: the University of Portland Alumni Outstanding Service Award was presented to “The Founders and Perpetuators of the Blanchet House of Hospitality” in 1983. This was a freshly inaugurated annual award, and this first award appropriately celebrates the thirtieth anniversary of Blanchet House. Belated or not, the award illustrates the generational legacy tying and binding UP and Blanchet House. The 1983 list of honorees — though partial and inadequate to the many UP alumni who served as volunteers, leaders, and board members — included some 35 names. Because, from the beginning, Blanchet House was a community thing. The work of many hands. With an origin of many stories. Changing lives for volunteers and clients alike through the mission of feeding, housing, and providing safe-shelter to those who are on the streets due to poverty, illness, addiction, homelessness.

Granting recognition and awards is a matter of reflected glory, though encouragement and commitment are also demonstrated.

Leaning into Blanchet House’s fortieth anniversary, the University awarded Gene Feltz ’50 an Honorary Doctorate of Public Service in 1992 for a career of intertwined public and community service. In 2010 the University bestowed The Christus Magister Medal on the group of founders whose fifty-year-plus commitment continues to express and inspire the ideals and values of the Holy Cross and Catholic mission of the University of Portland.

And continuing: marking the seventieth anniversary of Blanchet House, Blanchet House conferred their 2023 Service Award on the University of Portland, specifically The School of Nursing and Health Innovations. This reciprocal recognition demonstrates how hands and feet are important and continuing adjuncts to ideals. The citation notes: “The University of Portland’s outstanding nursing faculty and nursing students bring their spirit of innovation in community health care to Blanchet House’s residents and meal guests. This Service Award honors the outstanding impact they make in our community.” Impacting how? When these unusual suspects offer aid to those in need — beyond food and shelter for people experiencing homelessness — the special-skilled nursing volunteers add a particular hospitality through foot care clinics.

This is the story of how from humble beginnings, UP students have been making a difference by being the difference. Aligned with the mission of UP, inspired and sustained by the community of UP students and alumni, the Blanchet House of Hospitality at 70+ is a lasting, continuing autonomous commitment and evidence of the University of Portland as OF, FOR, and WITH the city of Portland.

Sources:
Columbia Prep Columbiad Yearbook, 1945
Alumni Bulletin, September 8, 1952
The Beacon, February 22, 1957; February 6, 1959
Alumni Bulletin, April 1972.
Portland Magazine Fall 1983
Portland Magazine, Blanchet House Celebrates 70 Years, May 2022
Commencement Program, 1992
Commencement Program, 2010

The School of Nursing & Health Innovations was awarded the 2023 Service Award at the Blanchet House annual Lending a Helping Hand Brunch. In addition to the familiar volunteer services of food, shelter, and companionship (helping hands) for the homeless in the city of Portland, the Service Award highlights the added-value difference that only Nursing volunteers provide: foot-care clinics and assistance in staffing the Harrington Health Clinic.

Health Care is community care. On-site at Blanchet House in downtown Portland since 2020, the Harrington Clinic provides transient and displaced clients a point-of-entry to health care. Here client and health care system are afforded a gentler and earlier direct nurse-led gateway offering primary care and screenings in the hope of circumventing crisis intake at the Emergency Room or Urgent Care Center later. Both the cost savings and the humanity of this approach are transparent. Partnership with UP nursing students makes this innovative intervention happen.

Community-based care interventions are not new or recent to The School of Nursing & Health Innovations. Nurse-volunteers creating community clinics to provide immediate direct patient care for the Portland homeless is documented already in the early 1990s when nursing students helped create clinics and foot-care services at St. Andre Bessette Parish / The Downtown Chapel. Also during the 1990s and into the 2010s, the School of Nursing partnered in an Introduction to Parish Nursing certification. Through the years different innovations arise to meet changing social conditions. That is, we find neighborhood nursing programs hosted in various community-based settings. Since 2016 community engagement has included placing nursing students at four high schools in the Portland area: the Rosemary Anderson High School (RAHS) partnership includes instruction and conversation with at-risk youth and the larger school population.

Community health care initiatives have always been woven into the character and curriculum of nursing education, these innovative partnerships are on-going and continuing today (and beyond) at the University of Portland extending the halls of education into the city with programs such as the Harrington Health Clinic and the Integrative Health Coaching program.

Related Links

Community Programs (School of Nursing & Health Innovations website)

Nurses are Superheroes (PortLog article)

A Given Life: A Center for Social Concern (PortLog article)

The Moreau Center for Service and Justice has their office and meeting areas in St. Mary’s Center.  That is not where the Center works.  Although located on campus, The Moreau Center has a larger horizon as an educational experience that does not take its focus from lecture, discussion, and essay assignments. The Moreau Center’s working space is off-campus, and, oftentimes, far, far, far indeed off campus.

The program year starts with the beginning of the school year, with an Urban Plunge witnessing the needs, conditions, lives of the dispossessed and houseless communities in the city of Portland.  This is a participatory field trip, where eyes are opened and hands engaged.  The fundamental learning principle is that our community is nested and situated within a network of communities.  The program-goal states the learning outcome as: Learn how University of Portland is the University OF, FOR, and WITH Portland and how you will be OF, FOR, and WITH Portland, too!  The human take-away of Plunge is how the participant enacts (is an action) human-formation, providing experience and witness to the truth that no person is an island to themselves.

The same mix of involvement, awareness, and education characterizes all witness and action, presence and service in Plunges and Immersions, whether local, stretching across the country, or beyond our national borders.  In the photo gallery here there are images from the decade 1987-1996, suggesting, correctly, that there is history here.  First, that economic insecurity and houselessness have a long pedigree.  Second, and notably, that UP has seen itself involved in our community for a very long time.  It is a character-value for the University which is often first rooted in the experiences of students, such that the institution takes this value from the students.  For example, already in 1952 Blanchet House was founded in a downtown Portland parish by Rev. Francis Kennard, the priest of that parish, and by students from UP (one of those students having grown up in that parish and bringing his UP classmates out to the city, into community service).  The Moreau Center and student immersions are continuous descendants of the Office of Volunteer Services (1985) and the Urban Plunges of that period.

• Programs (a selection): Urban Plunge, Christmas in April, Transition Projects, Migrant Camp, Blanchet House, Salvation Army, Rural Plunge, Sisters of the Road Café
• Tasks: painting, bread, hammering, scraping, cookies, stew, shovels, wheelbarrows
• Goals: connection, service, awareness, sharing, compassion, equity, character, justice

The opening issue of the Beacon for the 1964 school year generously notes the “unofficial enrollment of the class of 1968, numbering about 600”.  The number is approximate because there is always some melt in the first weeks of the frosh year; the Admissions Office records 434 first-year students that fall.  However, the tally of 253 who crossed the stage four years later receiving Baccalaureate degrees on May 11, 1968 is also a precise number.  The completion rate is an unenviable 60%.  At UP during the 1960s, the perception of low graduation rates was widespread and accurate; the disparity between enrollment numbers and the number of degrees granted after four years was a cause for general concern. 

Vernon Chatman, a Pilots basketball fan, spoke directly and specifically to the president about that drop-off, proposing several programs to support Black and minority students through to graduation.  Rev. Paul E. Waldschmidt, CSC, then University president, swiftly hired him for UP to implement his plan for student assistance and retention.  Mr. Chatman became an adviser to the president, students, a community liaison, and even a student himself (M.Ed ’72).  Already in 1968 when he approached UP, Mr. Chatman was active in the Urban League of Portland, where he served as director of education until 1987 (pictured here in 1978).

Mr. Chatman’s leading initiative was the Project 21-Family Away From Home Program.  This and other programs reached into local Portland area high schools to promote recruitment of Black students for college, including pre-college counseling, SAT prep, and following up with career counseling and job-fairs such as the Urban League’s Career Awareness Day hosted for many years at the University; and then once students arrive at the University continuing support was offered by participating in a host-family mentoring-to-success program**.  Here retention and recruitment programs were aligned.  Also, he was a skilled Scholarship matchmaker, encouraging dreams and assisting to provide the opportunity and means to achieve dreams.

In 1968 he is listed as advisor to the president; later, as his programs took regular shape and began to be implemented his office was housed within the Counseling center, in the Division of Student Life.  By 1973 his title in the faculty directory is Black Student Advisor.  From then until the present, under evolving nomenclature, labels, and titles—Minority Student Advisor, Coordinator of Minority Services, Director of Minority Programs, Multicultural Coordinator — the University has maintained and funded initiatives in the area of Student Services to encourage, promote, facilitate Diversity, Equity and Inclusion efforts at UP.

Prior to the 2018-2019 school year the Office of International Education, Diversity, and Inclusion was established with the charge to implement recommendations of the University’s Vision 2020 Strategic Plan to create, coordinate, and facilitate intercultural endeavors and opportunities.  As in 1968, a Presidential appointment responding to community-raised concerns. This office and the directing Associate Provost, Dr. Eduardo Contreras, continue to address priorities of opportunity and access and support that are central to the University’s mission though—even after fifty years– not thoroughly realized in University life.

** “A Crisis in Black and White?”, Portland Magazine, Summer 1986, p. 7, reports a 95% graduation rate for the athlete mentoring program.

Supplemental Exhibits from the University Archives (click to enlarge):

Other DEI Posts on PortLog
DEI: Gateways & Opportunity

Diversity Belongs to the Recipe

TWIRP Dance

There is an unfortunate banner headline in the student newspaper for December 8, 1950; which reads: PORTLAND ADMITS CO-EDS: Fifty-Year Policy Goes by Boards As Bars Are Lowered to Women (vol. XLVIII, number 10, p.1).  There are many ways the words can be misread by us seventy plus years later.  The actual news was the announcement “that all colleges of Portland will be open to Co-eds starting with the second semester”, effective January 27, 1951.  The only barrier being dropped was that which barred women from enrolling as general undergraduates.  Admissions standards (academic record, test scores) for women and men would remain the same.  In point of fact, women students had been receiving University of Portland degrees in the College of Nursing since 1938 and graduate programs in the Humanities and Library Science well before this 1950 announcement removing barriers in all colleges.  Still, the headline is a landmark, and draws a clear demarcation defining a before and after. 

There is no similar headline or news story in University of Portland history regarding racial integration of the student body.  There is no before and after in this area, because there was no exclusion practiced in this area.  Diversity was always a goal.  In the first years—and after—UP defined itself as an international school and advertised its ability to draw students from different parts of the globe.

The 1904-05 student list has a student with a home address in Mexico.  We record students from the Philippines & Peru in 1920-21; and brag at having over 19 citizens from The Kingdom of Hawai’i attending in ‘48-‘49.  The Geographical Location of Students table given at the end of the 1968 Bulletin counts 57 International students; 14 from Chile, 11 from Hong Kong.

During this same period when women were breaking down barriers of opportunity at UP, noteworthy but less noticed, three alumni — Alvin Batiste ’49, William McCoy ’50, and Fred ‘Hap’ Lee, Jr. ’50 —  achieved success and brought distinction to the University in their post-collegiate careers.

Alvin Batiste was a chemical engineer at the Bonneville Power Administration following his Engineering Masters (Washington State), and became Director of the Model Cities Program, Portland, OR in 1969.

William McCoy entered public service after graduation and served ten years on the Multnomah County Welfare Commission before being elected to the Oregon State House in 1972; he returned to UP in 1976 as Speaker at summer commencement and received an honorary doctorate.

Fred Lee’s story is included in the book, Joel S. Franks, Asian American Basketball: A Century of Sport, Community and Culture (2016).  While at UP, Hap Lee was one of the first Chinese American varsity basketball players in the country; a pioneer in integrating collegiate sports.

Athletics is a reliable source of undergraduate diversity, and here also, the UP Athletic Hall of Fame has promoted the contribution of minority community athletes to our campus life: John Freeman ’49; Andy Johnson ’53; Jim Winters ’56; Karyl Wing Johnson ’85; Lorena Legarde ’85.

When the University reached its half-century birthday, classrooms and sports teams were racially integrated and women were students on campus—even before the administration officially reversed and repudiated the ‘all-male’ policy– perhaps because education, access, opportunity had been the point all along.

A snapshot of time.  Describing a campus neither exclusive nor exclusionary.  A selective and partial history.  But pointing towards an ideal of access and opportunity.  One moment in the life of UP history illustrating how diversity was a normal value, uncommented, without fanfare of headlines, simply part of the fabric and experience of campus life, circa 1950.  Try.  Forward.  Repeat.  Try again.  Then and now, a work-in-progress.

The University has always boasted of the international students attracted to our campus.  A student body that comes from around the globe is a validation, a marker of excellence.  This bit of bragging goes back to when the Kingdom of Hawaii was a foreign nation and was part of our self-promotion; though legacy enrollment was also an important affirmation.  As evident in this exhibit from 1935, when your numbers stand at 346 total enrollment, you will cherish the origin-story of every student.

To employ a botanical metaphor: enrollment policy worked to attract students from far and wide, grafting the new limbs to the established trunk of local Portland students and alumni, thereby nourishing the growth of the whole through a diversity of membership on campus.  Already in 1949, working with UNESCO, the University dedicated scholarship support to ensure opportunities for students from beyond American borders.  In a 1962 address to the City Club of Portland, then-Vice President Rev. Paul E. Waldschmidt, CSC, described the dynamics of drawing International Students to UP as a sort of reverse Peace Corps, a good-in-itself, fostering global understanding and citizenship.  Against some abstract strategy of representation, these early notices found in the Beacon and Alumni Bulletin (below) narrate emphases of incorporation.

International Student Enrollment

The title Director of International Students appears within the Division of Student Life for the first time in 1962.  (A parallel position for Black and minority students begins in 1970.)  The goal of this office is to assist students in navigating college, American culture, legal paperwork.  And International Students did continue to enroll at the University through the next decades. Through the 1960s, the percentage of international enrollees increased from a steady-state 3-5% until achieving 6% and a total of 100 persons in 1969. The years between 1977-1982 represent the peak for International student enrollment, each year averaging over 400 International students, together constituting a full 15% of the entire student body.

            And there, within the diversity success-story, an unusual housekeeping challenge emerges.  A body of Muslim students at a Catholic college, students with a different spiritual diet; with different traditions, calendar, weekly rituals than that which the brothers and priests were familiar.

The Muslim Prayer Room

The earliest practice is not easy to construe.  But there are weekly notices in the Beacon from 1985 onward listing Mehling Hall auditorium as the location for Friday Prayers.  And while the early history of the Christie Hall prayer room is hazy, it seems to be the case that from about 1977, UP boasted a Muslim Prayer Room as an ornament for the Catholic campus. 

During the decade when we drew increasing numbers of students from outside the US, in order to meet the personal needs of Muslim students, the University opened a public-use area in Mehling for congregational prayer and created a dedicated space-apart in Christie where individuals could repair privately to observe the cycle of daily prayers belonging to their religious expression.

Dr. Khalid Khan, Engineering

Our information is more ample after Professor Khalid Khan, PhD, joined the School of Engineering (1979-2018) and assumed the role of faculty liaison to the Muslim Student Association.  The Association brought symposia, teach-ins, guest-speakers, and provided awareness and engagement to campus.  Also, periodic recurrent Beacon feature articles exploring faith-dialogues, Ramadan, and the possibilities and limits of cultural diversity on a Catholic campus (see select Beacon sampling below).

Dr. Khan was an advocate who worked together with students, the Office of Residence Life, and with Student Services to help design and establish the Muslim prayer space.  He was a regular speaker on religious panels presented at UP and was an organizer of the Faculty Senate 1993 Challenge of Diversity project to engage UP faculty and students in curriculum and cross-cultural dialogues.  The Prayer Room is on the ground floor of Christie Hall.  The prayer space is provided with facilities for ablution, scriptural resources, and orientation towards Mecca.

Supplemental Exhibits (click to enlarge):

From UPBeat:
https://sites-dev.up.edu/upbeat/up-muslim-prayer-room-did-you-know/

Archbishop Alexander Christie founded this school on the Bluff in 1901 intending to establish a Catholic University for Men.  This ambition is too often simplified (and falsified) as ‘a college for male Catholics’, thereby reducing the mission to the demographic.   The first issue of the University Catalogue (1902)—which provides statements concerning the history, mission, organization of the new institution—does not give evidence of any attempt to create some special Catholic club here at the north end of the growing city of Portland.

The ideals and tolerances of student conduct is described a few pages later;

Note particularly how in the regulation of student discipline, religious practice falls behind tobacco usage as a signal of the student’s moral standing.  Also, while these paragraphs and rules are routinely reproduced in the pages of the Catalogue each year, the comment about a ‘New Notre Dame’ is stricken after the first year; and by 1907 the religious observance rule is expanded to read: “7. Although students of all religious denominations are received, the University is nevertheless a strictly Catholic institution, and all students are required to attend divine service in the University Chapel at stated times.”  The mandatory stated-times, however, are not stated.

In fact the obvious tension between open-admission without religious test or discrimination, versus a policy of enforced observance means that the rationale and language of this requirement will continue to be adjusted and modified throughout the University’s history.  Further, of course, the dialogue between ‘Catholic University’ and freedom of individual observance remains in tension still today.

Beginning about 1911 (and repeated with minor revisions until the 1950s), the Catalogue frames student conduct regulations in these words: “The Faculty maintain that an education which gives little attention to the development of the moral part of a youth’s character is pernicious, and that it is impossible to bring about this development where students are granted absolute relaxations from all Faculty government while outside the class-room.  A young man must learn obedience to law by the actual practice of obedience, not merely by appeals to honor.

Yet this surveillance model is replaced in 1914. While repeating the formula: The Faculty maintain. &c., the University quietly admits the disciplinary model is frankly paternal.  But then expands this description in a new direction, a direction that reflects the priests and brothers own commitment to embodying the same model of life in their own religious fraternity. Transmitting education and ideals by living together side-by-side: “The Faculty and students form one big family, not only meeting in the class room but partaking of the same wholesome fare in a common dining-room, living in the same buildings, enjoying recreation together on the campus and attending Divine services in a body in the chapel.  The underlying principle of the school is the combination of secular training with positive religious instruction in a constant religious atmosphere.  The institution is strictly Roman Catholic but admits students of other denominations and respects their conscientious beliefs.”

Here, showing awareness of an environment of pluralism, the values of honor and conscientious belief are restored and formally privileged, which is to say, expanding the dignity of the person over required uniform obedience to external regulations.  And this, in turn, recovers a theme perfectly familiar to the Holy Cross Brothers and Priests insofar as it expresses agreement with the educational program found in the writings of the Reverend Basil Moreau, CSC, the Founder of the Congregation of Holy Cross.

Two further considerations apply for us when reading these student-life rules a century later.  First, the imposition of religious observance was much diluted insofar as the larger percentage of students lived off-campus and beyond any system of supervision.  Second, throughout the early twentieth century, The State of Oregon was actively hostile to religious-affiliated schools.  Resulting in The Compulsory Education Act of 1922, which required that all primary education (ages 8-16) be conducted exclusively in public schools; effectively eliminating all private, military, or religious-based grammar and high school institutions.  The result of a ballot initiative, the U.S. Supreme Court declared the measure unconstitutional before it could take effect in the state. (See, Lawrence Saalfeld, UP faculty 1959-61, Forces of Prejudice in Oregon 1920-1925; also, James T. Covert, A Point of Pride, pp. 63-64.)  At the time of the legislation, our high school division (which could not have survived under the new law) was the financial driver and health of the school.  Both the character and viability of the University thus centered upon resolution of the civic and internal dialogue around the role of religion in student and academic life.  A dialogue that is complex, convoluted, and contemporary still today.