A Multi-Dimensional Spiritual Assessment Program - contains cues to coordinate with Slide Presentation

1. A Multi-Dimensional Spiritual Assessment Program
ABHE 2012 Workshop1
IN T R O D U C T I O N
As you know, ABHE’s2 core values emphasize “spiritual engagement” and “spiritual
enterprise.” This is the first core value listed by ABHE. It gives direction to all the other
core values.
Definition of Spiritual Transformation
For the purpose of this study,3 spiritual transformation was defined as the shaping of the
interior life—Cognition, Commitment, Character/Conscience, Communion, and
Compassion—so that life flows out in an integrative wholeness (head, hand, and heart)
increasingly more like Christ (adapted from Astin, 2004; Boa, 2001; Gangel & Wilhoit,
1994; Hollinger, 2005; McQuilkin, 1997; Willard, 2002).
In attempting to get a grip on this subject, I researched the matter of spirituality, not only
among Bible colleges, but in the general field of higher education and among Christian
liberal arts colleges. Alexander Astin4 with UCLA’s Higher Education Research
Institute stresses qualities like equanimity, spiritual quest, an ethic of caring, charitable
involvement, and an ecumenical worldview. Among member schools of the Council for
Christian Colleges and Universities (CCCU), Gay Holcomb conducted extensive
interviews that provided the data from which she wrote her dissertation (Holcomb, 2004,
pp. 1-3; Holcomb & Nonneman, 2004). Todd Hall,5 a professor/researcher at Biola
University and a Senior Fellow of the ABHE, has written numerous journal articles. He
developed the Spiritual Transformation Inventory, and he presented a pre-convention
seminar to 23 of us Bible college administrators, just before the 2007 ABHE annual
meeting. ABHE’s 2008 annual meeting was themed,6 “Fostering Spiritually
Transformational Communities for 21st Century Impact.” That year, Jeff Gangel7
presented the Student Relationship Assessment from John Brown University, and Gary
Stratton assembled ABHE’s Spiritual Formation Network. Todd Hall presented an
update of his data at the 2010 annual meeting, which I attended. The Council for
Christian Colleges and Universities8 (CCCU, 2011) is currently conducting a study of
spiritual formation, and ABHE has appointed a Spiritual Formation Assessment
Committee that just submitted a report to the organization.
Having communicated for a number of years with ABHE leaders and numerous Bible
College leaders, I am convinced there is no single, widely used spiritual assessment
instrument among the Bible colleges. I have also communicated with Dr. Beverly Lucas,
who chaired the ABHE Spiritual Formation Assessment Committee and with Dr. Randy
Bell. The leaders are still searching.
In my own research, I interviewed Bible college leaders from a select circle of Bible
colleges, led them through a modified-Delphi survey to identify their understanding of
spiritual transformation, then through a second round of the modified-Delphi survey to
1
Display opening title slide.
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Display ABHE logo and descriptors.
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Display Spiritual Transformation is.
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Display HERI, Spirituality in Education.
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Display Todd Hall, Spiritual Transformation Inventory.
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Display Fostering Spiritually Transformational Communities.
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Display Student Relationship Assessment.
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Display CCCU, Spiritual Formation.

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convert those insights into a spiritual assessment instrument that would evaluate what
they had agreed on as indicators. We wanted to know on the basis of those leaders’
definitions whether students are experiencing spiritual transformation. The instrument
also asked the students to what degree they attributed their spiritual transformation to the
Bible college program.
The Multi-Dimensional Spiritual Assessment program I am presenting emerged from the
literature and from those Bible college leaders. The construct may provide helpful
insights as you develop your own ideas, or it may even be usable as it is. The multi-
dimensional approach addresses doctrinal knowledge, personal commitment,
conscientious behavior, interpersonal relationships, and the practice of spiritual
disciplines, as well as reflection on whether the campus program is encouraging spiritual
transformation. The construct9 can be summed up as Cognition, Commitment,
Character/Conscience, Communion (κοινωνια), and Compassion. The initial study
involved five colleges and 432 students.
I . MU L T I- DI M E N S I O N A L ST R U C T U R E S
In my own research, I wrestled whether spiritual transformation should be a unifying
domain that summed up all the other domains, like James Fowler’s stages of faith or a
separate component. “Christian formation” could indeed be constructed as an all-
encompassing domain, but we have a history of holistic Christian endeavors coming up
with the heart missing.
Marsden10 (1994), Burtchaell (1998), Dockery and Thornbury (2002), Carpenter and
Shipps (1987), and others have warned that Christian values have a history of silently
evaporating from Christian higher education. The histories of Harvard, Yale, Dartmouth,
Stanford, and many others have illustrated the tendency. Concerning the evolution at
Pacific Bible College (PBC, now named Azusa Pacific University), Burtchaell observed
that President Cornelius “set out to make his school deserving of accreditation, and in
order to justify PBC to the academy he accepted the academy’s agenda as primary, and
justified his Christian agenda as ‘an added plus’” (1998, p. 774).
Fifty years ago, S. A. Witmer (1962/1970) proclaimed that spiritual transformation of
students was a high priority at Bible colleges. Bible College web sites and literature
stress that spiritual transformation is a primary outcome of a Bible college education, and
in that sense, students come to “buy” spiritual transformation. In order for Bible colleges
to ensure they are true to their proclaimed mission of spiritual transformation of students,
their understanding of spiritual transformation must be defined and measured by an
assessment instrument or process constructed specifically for this purpose.
Considering Developmental Theories
Just to stimulate your thinking, let me pass quickly over several developmental theories
that might inform our theology of Christian development and more particularly our
understanding of spiritual transformation.
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Bloom’s Taxonomy11
Bloom’s taxonomy and several related taxonomies come quickly to mind. In 1956,
Benjamin Bloom and a team of researchers divided learning into three domains. In the
Anderson, Krathwohl, Airasian, et al. (2001) updated version, the cognitive11a stretches
from remembering, understanding, and applying through analyzing, evaluating and
creating. The affective domain,11b outlined later by Krathwohl, Bloom, and Masia
begins with receiving and responding, then rises through valuing, organizing values, and
internalizing those values so that they become characteristic of the person. This appeals
to me as relating to spiritual transformation, but it does not cover enough. The
psychomotor domain9c conceptualized by the original group was later published by
others. It engages perception, readiness to act, guided response, complex response,
adaptation, and origination (Atherton, 2010). A contemporary writer, Dettmer12 (2006)
suggested adjusting the third domain from psychomotor to sensorimotor, adding a social
domain, and then summing them all in a unified domain. I found Dettmer’s concepts
entrancing, but how do we get to what the Bible says about spiritual transformation? And
how do we keep the appropriate focus on it?
Fowler’s Stages of Faith13
I have been intensely interested in James Fowler’s stages of faith (1981/1995) that
encompass the developmental theories of Piaget, Erikson, Kohlberg and others. Fowler’s
third and fourth stages hold the most interest for working with college-aged students.
Many students come to our colleges in Stage 3.14 They are Loyalists, whose faith is
conventional and conforms to the people around them. They have not yet reflected on
their beliefs and values, and formal thinking is just emerging. We hope to move them to
Stage 4,15 to become people of reflective, individuatively chosen faith—Searchers who
have evaluated their own beliefs, who have established their own values, and whose faith
has become their own. That is probably unrealistic for many of our students. In fact,
Holcomb, (2004, pp. 112, 130) found that 32% of first-year college students in a sample
from six member schools of the Council for Christian Colleges and Universities were in
Stage 2, with 64% in Stage 3. The disappointing discovery was that 69% of the college
seniors were still in Stage 2 or 3 when they graduated from college.
Fowler (1986) analyzed substructures16 in the various stages of faith, revealing interplay
among a number of factors: form of logic, role-taking, form of moral judgment, bounds
of social awareness, locus of authority, form of world coherence, and symbolic
functioning. Somewhat easier to grasp,17 Parks (2000, p. 91) identifies three dimensions
within the faith system: 1) form of knowing, 2) form of dependence, and 3) form of
community. A change in any one of these tends to produce a change in the others.
Fowler’s faith stages are fascinating, but Dykstra (1986) warns that Fowler is not really
describing Christian faith. In fact, Fowler constructed his system to be neutral toward the
content of a person’s faith; he could analyze the faith structures of people from many
religions or from no religion—even atheists! Imagine an atheist in Stage 4 conversing
with a Christian in Stage 2. He might be more sophisticated in his faith structure, but he
11
Display Bloom’s Domains and Related Taxonomies.
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Display Dettmer’s Suggested Domains.
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Display James Fowler’s Stages of Faith.
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Display Fowler’s Stage 3, The Loyalist.
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Display Fowler’s Stage 4, The Searcher.
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Display Fowler’s Structural Aspects of Faith.
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Display Parks’ Dimensions.

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is wrong in his faith content! Incidentally, that is what happens to numerous Christian
young people in a secular university. Henderson (2003) showed us the results are
damaging to Christian college students.
Attachment Theory18
Todd Hall’s Spiritual Transformation Inventory is based on Attachment Theory,
pioneered by John Bowlby. When I asked for a quick summary of attachment theory,
Hall recommended Robert Karen, Becoming Attached: First Relationships and How they
Shape our Capacity to Love (1998), a very fascinating read. The way a person relates to
the primary caregiver in childhood develops a perceptual filter that tends to govern all
other relationships even toward God. Hall’s research is psychological and offers
excellent insight. As far as I know, I have read all his journal articles on this subject, as
well as the book19 he co-authored with John Coe (Coe and Hall, 2009), Psychology in
the Spirit. If you use attachment theory in your counseling, you can connect your therapy
with your students’ individual results from Hall’s survey. Nevertheless, without saying
anything negative about Hall’s approach, I believe Bible Colleges should use an approach
tied more closely to Biblical concepts.
Summary Statement20
The advantage in making spiritual transformation, or “Christian formation” as some have
preferred, into a summary category that includes everything is that it can be held up as
the culminating goal for every function in the college, and it can belong to everyone. The
problem is that what everybody is supposed to do can easily become what nobody in
particular actually does, while each is busy promoting his or her particular discipline, and
we may someday have to confess, “As thy servant was busy here and there, [it] was
gone” (1 Kings 20:40, King James Version). The advantage in making spiritual
transformation a category of its own is that it receives specific attention. The problem is
that is can become separated from many activities of the college. Somehow we must
identify the mission-critical objectives and keep ourselves accountable through
assessment.
Choosing One Construct
Assessing spiritual transformation in depth seems to require21 qualitative methods.
Qualitative research methods like structured interviews excel at tapping into the rich data
of students’ spiritual journeys, but these methods are so costly in both time and money
that the sample must be much smaller. Institutional research simply cannot analyze the
majority of students at this depth. Quantitative surveys promise to cover much more
territory, but they seem to sacrifice depth.
Likert-type22 response ratings may help to bridge the gap between quantitative and
qualitative methods. Likert (1932) developed his rating system to measure attitudes, then
demonstrated that his results were similar to other methods attempting to measure
attitudes. Likert-type data can bear the weight of parametric analysis (Jaccard & Wan,
1996; Zumbo & Zimmerman, 1993). This type of question and response helps to
evaluate students’ affective as well as their cognitive levels.
18
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Display Qualitative Research or Quantitative Research?
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Display Likert-type Response Rating (Wesleyan Wellness Sample Item #2).

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Let me review our definition. For the purpose of this study,23 spiritual transformation
was defined as the shaping of the interior life—Cognition, Commitment,
Character/Conscience, Communion, and Compassion—so that life flows out in an
integrative wholeness (head, hand, and heart) increasingly more like Christ (adapted from
Astin, 2004; Boa, 2001; Gangel & Wilhoit, 1994; Hollinger, 2005; McQuilkin, 1997;
Willard, 2002).
I am using spiritual transformation rather than spiritual formation to emphasize the deep
changes involved in spiritual growth and to align closely with two scriptures:
Romans24 12:2,
“Be ye transformed (metamorphosed)
by the renewing of your mind,
that ye may prove what is that
good, and
acceptable, and
perfect, will of God.
And25 2 Corinthians 3:18,
But we all, with open face
beholding as in a glass
the glory of the Lord,
are changed (metamorphosed)
into the same image
from glory to glory,
even as by the Spirit of the Lord.
This multi-dimensional26 approach to spiritual assessment zooms into Cognition,
Commitment, Character/Conscience, Communion, and Compassion.
Cognition27
Cognition encompasses propositional truth (doctrine) cognitively grasped and believed
about God (as personal and Trinitarian), humans (as free moral agents), sin (as both act
and nature), salvation (received by grace through faith) as a present relationship,
sanctification (including a Wesleyan understanding of entire sanctification), personal
assurance of one’s relationship with God, eternity, ultimate meaning, even general
knowledge of creation as it connects with ultimate meaning. Items have been designed to
scale the degree to which the beliefs are held with knowledgeable conviction.
Commitment28
Commitment entails personal commitment to God and His Word as having supreme value
for the individual; personal choice, going beyond a conventional, second-hand faith
(based more on family, church, friends) to a convictional faith (based on personal
23
Display Spiritual Transformation is.
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Display Romans 12:2.
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Display 2 Corinthians 3:18.
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Display A Multi-Dimensional Spiritual Assessment (same as an earlier slide).
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Display Cognition.
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Display Commitment.

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reflection) (Fowler, 1981/1995); personal commitment to Jesus Christ, to His commands
and His commission; spiritual disciplines; self-discipline, disciplined choosing of the
more excellent, choosing even against one’s own short-term gain, willingness to suffer
for spiritual value.
Character/Conscience29
Character/Conscience involves integrity, consistent living out or “incarnating” one’s
faith and values, obedience to Scripture; conscience as consciousness, conscious
sensitivity to moral right and wrong; openness to the direct dealing of the Spirit;
conformity to Christ, fruit of the Spirit; wisdom, discretion, choosing the things that are
excellent; personal stewardship of time, talent, and treasure (financial responsibility).
Communion30
Communion takes in koinonia (Greek, κοινωνια) with God (prayer, worship, personal
trust in God, sense of forgiveness from God), and koinonia with one’s spiritual
community, with family, with people in general (including acceptance of others,
forgiveness toward them, and global acceptance of the full diversity of humans as created
in the image of God); acceptance of self; relationship to spiritual authority.
Compassion31
Compassion flows out in willingness to serve Christ through serving others
(servanthood), sympathy for the suffering, the poor, and the imprisoned.
I I . DE V E L O P M E N T OF THE IN S T R U M E N T
Principles
Properly executed,32 assessment guides everything. Of course, that is why we have to
craft our assessment programs purposefully. Assessment uncovers what is, shows the
distance to what should be, and points toward how to close the gap. I believe three
principles should guide our efforts in spiritual assessment.33
Couched in Biblical terms or concepts
Spiritual assessment should be33a biblical rather than psychological in orientation. The
strong emphasis on direct Bible study is a distinctive that sets ABHE off from CCCU.
Christian liberal arts colleges focus on the academic disciplines, whereas Bible colleges
give more direct allegiance to Bible study and application. I believe the Bible colleges
should define spiritual transformation biblically, not psychologically, and not
sociologically. If that is true, the Bible colleges may not be able to use the same
instruments that the CCCU colleges do. Still, the research on spirituality from
psychology and sociology does present features that are sometimes parallel and often
quite helpful in understanding and assessing biblical, Christian spiritual transformation.
Aligned with your theological and ecclesiastical commitments
Spiritual assessment should be33b aligned with your theological and ecclesiastical
commitments (especially for undergraduates). Otherwise how will you demonstrate that
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Display Character/Conscience.
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Display Communion.
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Display Compassion.
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Display Assessment and Planning Cycle.
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you are accomplishing your Mission Statement within your Core Values? Unwittingly,
you could drift away from your commitments. Remember the warning from Marsden
(1994), Burtchaell (1998), Dockery and Thornbury (2002), and others. This also relates
to student recruitment and student satisfaction; students who are aligned with our mission
are more likely to be satisfied with what they find on our campus.
Linked to your spiritual formation program
Spiritual assessment should be33c linked to your spiritual formation program. This
addresses the question whether your theology of development is closer to Biblical
counseling or to psychology. You should link assessment to therapy.
The benefit of a broad-based assessment instrument is comparability among a wider
number of colleges. The disadvantage is that it may not address what your college is
specifically trying to accomplish. Perhaps, there is such a diversity of definitions and
theological perspectives (Ma, 2003, p. 323) that no single assessment instrument will
meet the needs of all the colleges. The assessment instrument I am sharing was
developed among Wesleyans, but even if your college is not committed to that
persuasion, you may discover significant common ground. Alternatively, the method
used to arrive at this assessment may be helpful in your own setting.
One Example
People sometimes ask me,34 “Why do you even think you can measure spirituality?” I
acknowledge that we cannot measure spirituality directly. The Christian understanding
of spiritual transformation as sanctification and of sanctification as a divine work
suggests that there will always be deeper depths to plumb and that perhaps sanctification
cannot be measured empirically (Boa, 2001). I agree with Thayer (2000, pp. 20, 23) who
lamented “the reductionism that is necessary in empirical study” and explained that at
Andrews University, they measure34a “spiritual indicators” instead of spirituality.
As I mentioned before, I solicited Bible college leaders from a select circle of similar
Bible colleges, led them through a modified-Delphi survey to identify their understanding
of spiritual transformation, then through the second round of the modified-Delphi survey
to convert those insights into a spiritual assessment instrument that would evaluate what
they agreed on as indicators. We wanted to know on the basis of the leaders’ definitions
whether students are experiencing spiritual transformation, and we asked the students to
what degree they attributed their spiritual transformation to the Bible college program.
I used a Likert-type35 scale with no neutral middle point because the middle point might
not be truly neutral; it might mean that responders “don’t know” (Schacht, 2005), maybe
even that they “don’t care.” If this is the case, the middle ratings should be thrown out or
treated as missing data. I chose35a a six-point scale because it does not offer a neutral
option and because it provides expression for three degrees of strength in each direction.
Increasing the number of options beyond seven does not substantially increase the
reliability of the data (Cicchetti, Showalter, and Tyrer, 1985, p. 31). Students were asked
to rate a series of statements as 1 very untrue of me, 2 mostly untrue of me, 3 more untrue
than true of me, 4 more true than untrue of me, 5 mostly true of me, or 6 very true of me.
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Ratings35b of 5 mostly true of me were taken to indicate that these traits were
characteristic or habitually true in their lives.
The instrument was piloted in one college (n = 48), then administered in five colleges
(n = 432). The data was interpreted in a doctoral dissertation, which is available in
portable document format (pdf) (Cooley, 2011). Now several other colleges are
considering the adoption of the instrument in their assessment programs.
The instrument is biblical, not psychological and not sociological. It is also conservative
Wesleyan-Arminian. For convenience I called it the “Wesleyan Wellness Profile.” I
acknowledge that perhaps no one instrument will fit all colleges. Nonetheless, this one
may either be useful as it is or be adaptable to your setting. It does offer a research-based
instrument for your consideration.
I I I . RE S U L T S OF THE ST U D Y
Demographics
Five colleges administered the survey to 432 students. Forty-four percent were male,
55% female, with 1% missing data. Ages ranged from 17 to 59, with a median of 20 and
a mean of 21.5. Ninety-four percent were full-time. Since only 4% had transferred, the
data represents the experiences of students at those particular colleges. Ninety-five
percent testified to being saved before coming to college. These are largely Christian,
traditional college-aged, full-time resident students. About 85% of them expressed their
strong desire to learn more about what they believed, to gain a more fervent spiritual life,
and to become more effective in ministry. They came with the purpose of experiencing
spiritual transformation.
The study36 analyzed the level of students’ spiritual transformation, their rating of the
Bible college experience, and the correlation between these two.
Level of Spiritual Transformation
What was the level of Spiritual Transformation?37 Students chose 5 mostly true of me, or
6 very true of me for 90.1% of all the ratings on spiritual transformation (items #2-6;
24,284 responses out of 26,958). The mean of all 63 line items (#2-6) was 5.56 (SD =
0.325). The line item (#2c) relating to belief in the Trinity had the highest mean at 5.97.
The lowest line item (#4m) relating to personal witnessing as the opportunities arise had a
mean of 4.59, above 4 more true than untrue of me, but below 5 mostly true of me. The
component means ranged from 5.89 to 5.35. Cognitive was the highest at 5.89;
Commitment was 5.66; Character/Conscience was lowest at 5.35; Communion was 5.44;
and Compassion was 5.40.
In regard to the spiritual disciplines (#7),38 about 90% testified to practicing devotional
Bible reading and prayer two times a week or more. Seventy and 60% percent practiced
them daily. Church and chapel attendance twice a week ran 90% and 96%. Sixty-three39
percent stated they take part in small group fellowship and prayer at least once a week.
36
Display Research Questions.
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On a less positive note, 51% said they witness once a month or less, and 59% said they
practice fasting and prayer once a month or less.
What these Bible college leaders prioritized was matched by what their students said was
happening. The results suggest that these Bible colleges are meeting their goals.
Perceived Effectiveness of the Programs for Spiritual Transformation
What was the perceived effectiveness of the program for spiritual transformation?40 The
mean of the line items evaluating the Bible College Experience (#8a-k) was 4.84 (SD =
0.280), well above 4 some impact, but just below 5 strong impact. Students affirmed that
these Bible college activities are contributing to their spiritual transformation. The
highest rating went to school revivals and special meetings at 5.34. Next followed
fellowship with other students at 5.04, school-related ministry practice or Christian
service at 5.01, and academic courses at 4.97. The lowest in this section was dormitory
life at 4.29. Again,41 the mean of these line items (#8a-k) was 4.84 and the correlation of
this mean with the mean of all the spiritual transformation line items (#2-6) was a
Pearson r of 5.12. Students who rated themselves higher on the lines assessing spiritual
transformation also rated the Bible College Experience more highly.
The mean42 of the line items evaluating the Campus Atmosphere was 5.30 (SD = 0.337).
The highest mean went to “the faculty are devoted to serving the Lord” at 5.78. There
was a significant drop for the lines related to other students. (Principal component
analysis suggested the grouping shown in the table.) The mean of all line items relating
to faculty and staff was 5.60, but the mean of all line items relating to students was 4.97.
The mean of all these line items was 5.30. Students gave strong testimony that the
Campus Atmosphere is contributing to their spiritual transformation.
Students43 who enrolled in these Bible Colleges were already aligned with the mission
before coming. They rated their own spiritual transformation very highly, and they
testified that they are practicing many of the spiritual disciplines usually associated with
spiritual transformation. They further testified that the Bible College Experience and the
Campus Atmosphere are contributing to their spiritual transformation. Participants44
who rated their own level of spiritual transformation higher also tended to rate the impact
of the Bible College Experiences more highly. Age, number of semesters, and gender
made very little difference in the way students rated their own spiritual transformation,
the Bible College Experiences, and the Campus Atmosphere. The results suggest that for
these students, the Bible college experience is indeed bringing about spiritual
transformation.
CO N C L U S I O N S
40
Display Bible College Experiences.
41
Display Bible College Experiences (continued).
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Display Campus Atmosphere.
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Implications for Bible Colleges45
Knowing whether your students are growing spiritually is critical to keeping your
institution true to your mission. Knowing whether your students are aligned with your
mission before they come is a reality check for recruitment efforts. If you recruit students
who want something different than what you offer, retention will suffer. Recruiting
students who are aligned with your mission is likely to increase student satisfaction,
which will show up in improved ratings on student satisfaction surveys.
The original study was carried out with full-time resident students, but most of the items
would be valuable for assessing the spiritual transformation of distance education
students. It could be important to assess the distance education students and compare the
data with the results from the face-to-face population to see whether the mission of the
college is being carried out or whether the services to the two populations have distinct
differences. With distance education programs rapidly expanding, this could be vital to
keeping institutions true to their missions.
Recommendations46
I hope to see the further adaptation and use of this survey by additional institutions. I
hope to see longitudinal studies of the same students taking the survey at multiple points
of time in the course of their Bible college studies (freshmen, juniors, seniors). So far the
instrument has been administered on hard copy and the data entered manually, but Lucian
Chenard is working to put the instrument on ABHE-Surveys. That would make it more
useable to the ABHE colleges, and with individual log-ins could provide longitudinal
data.
I hope to achieve further analysis of the instrument. Principal component analysis
indicated there is one main construct being evaluated, with the first eigenvalue equal to
20! That suggested the use of an oblique rotation. The Promax rotation achieved the
most interpretable results. For the present, we are continuing to use the instrument as it
is. Interpreting principal component analysis is quite subjective, but I am open to further
analysis.
The Wesleyan Wellness Profile47 48 49 comprises the last three pages of your handout.
Do you have suggestions for possible future development of the instrument? Are there
any line items that would be a problem for your college? Are there any line items you
would propose adding? Should these be added for every college or only for selected
colleges?
I am willing to email the paper I presented today and the PowerPoint® presentation. The
paper has cues to coordinate the slides. I am also willing to email the dissertation. Just
give me your email address or take my card and email me. I want the research to be
useful.
I have published a related journal article in ABHE’s Biblical Higher Education Journal.
Thank you! 50
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Display May the Lord prosper . . . .

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References
Anderson, L., Krathwohl, D., Airasian, P., Cruikshank, K., Mayer, R., Pintrich, P., et al.
(Ed.). (2001). Taxonomy for learning, teaching, and assessing: A revision of
Bloom's taxonomy of educational objectives. New York: Longman.
Astin, A. W. (2004). Why spirituality deserves a central place in liberal education.
Liberal Education, 90(2), 34-41. [Electronic version]
Atherton, J. S. (2010, February 10). Bloom’s taxonomy. Retrieved January 28, 2012, from
Learning and Teaching Web site: http://www.learningandteaching.info/learning/
bloomtax.htm
Boa, K. (2001). Conformed to His image: Biblical and practical approaches to spiritual
formation. Grand Rapids, MI: Zondervan.
Burtchaell, J. T. (1998). The dying of the light: The disengagement of colleges and
universities from their Christian churches. Grand Rapids, MI: Eerdmans.
Carpenter, J. A., & Shipps, K. W. (1987). Making higher education Christian: The
history and mission of evangelical colleges in America. Grand Rapids, MI:
Christian University Press.
Cicchetti, D. V., Showalter, D., & Tyrer, P. J. (1985). The effect of number of rating
scale categories on levels of interrater reliability: A Monte Carlo investigation.
Applied Psychological Measurement, 9(1), 31-36. Retrieved from PsycINFO.
Coe, J. H., & Hall, T. W. (2009). Psychology in the Spirit: Contours of a
transformational psychology. Downers Grove, IL: InterVarsity Press.
Cooley, T. L. (2011). Spiritual Assessment of Students at Conservative Wesleyan-
Arminian Bible Colleges (Unpublished doctoral dissertation). Available from
Proquest (AAT 3449525)

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Council for Christian Colleges and Universities. (CCCU, 2011). CCCU Report on
Spiritual Formation. Retrieved January 28, 2012 from
http://www.cccu.org/professional_development/resource_library/2011/cccu_repor
t_on_spiritual_formation
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