Colleges and
Universities Dreaming of Vineyard U.
By MARY ROSE
DANGELO
It aint Vineyard U.
Recently, the prestigious Catholic university at which I teach has
added talk of faculty rewards to its standard cant about Catholic
character.
These mismatched and dreary themes, which seem to be converging in
administrative pep talks at many religiously based universities, have led me to
ruminate on a gospel story Ive loved since childhood, the parable of the
vineyard owner (Matthew 20:1-16):
Gods reign is like a human householder who went out early
to hire workers for his vineyard. Having agreed with the workers for a denarius
a day he sent them into his vineyard. He went out at the third hour (9:00) and
saw others also standing jobless in the agora and said to them: You go
into my vineyard, too, and I will give you a just wage. They went, and
going out at the sixth (noon) and the ninth hours (3:00) he did the same; at
the eleventh hour (5:00) he went again, and finding still others standing
around, said Why do you stand here idle? and they said,
Because no one employed us. He said, You go to my vineyard,
too.
When evening came, the vineyard owner said to his overseer,
Call the workers and pay them, beginning with the last to the
first. When the eleventh hour workers came, they each got a denarius, so
when the first came, they thought they would get more, but they, too, got a
denarius each. Taking it they grumbled against the householder: These
last did one hour, but you have paid them the same as us who bore the weight of
the day, and its heat.
But he answered to one of them, Comrade, I dont
wrong you; didnt you agree with me for a denarius? Take what is yours and
go. ...
So the last shall be first and the first last.
Its a story that translates into the world of childhood on
highly reassuring terms. No one misses out; everyone gets enough, the
last-born, the late-home, the one who fell asleep and missed the party. The
complainer gets a generous answer and is not deprived.
Aging in the world of work brings out the pathos of the story. The
endless supply of day workers looking for employment in the agora reflects the
economic realities that followed the process of Roman latifundization and
monetization of the Mediterranean (and now follow the corporate plundering of
globalization and NAFTA). In light of these realities, the householders
goodness, his compulsion to hire every idle worker at a days wage,
emerges as positively heroic.
This aspect of the story, like the early Christian communal ideal
expressed in Acts, might be dismissed as making its point by contrast with any
workable economics. But apparently even the running dogs of capitalism
occasionally profit from the distribution of equal rewards. A case in point is
Continental Airlines.
When slash-and-burn policies translated into crash-and-burn
results, the CEO who instituted these policies took his spoils and his
demolition skills to some other corporation. One emergency measure after
another failed to restore its fortunes or revive its demoralized workforce
until 1994, when Gordon Bethune (its 10th CEO in 10 years), came up with the
novel insight that service required cooperation. He instituted a new policy.
Every month that Continental placed in the top half of the airlines
punctuality table, all employees would receive a $65 bonus. This was
supplemented by numerous other measures to enhance employee morale.
In a short time, Continental had the best on-time record in the
business and was turning in profits every quarter. In 1997, Continental was
named Airline of the Year by Air Transport World; in 1998, it ranked among
Fortunes 100 best companies to work for.
One might think that collaborative effort would be the obvious
requirement for intellectual endeavors like teaching and research, especially
in a Christian setting, and that Catholic universities would be eager to offer
an example of a distribution of material and spiritual goods that instantiates
the values of Gods reign.
Its easy to sketch out a revision of existing academic
structures that could create a premier Catholic university along the lines of
the parable.
The University of the Vineyard is noted for its
ability to retain fine faculty members because of the high morale and strong
mutual support among the faculty.
It has long been known for its policy of paying best at the junior
level, with only small variations in salary among its ranks. It takes care to
see that resources for research and teaching are equitably distributed, with
special attention to building and protecting the research of the newly hired
and newly tenured.
The tenure process is open at all stages and begins with the
presumption of competence. Adjunct faculty and doctoral students are paid a
wage commensurate with their time and skills. Teaching assistants are
distributed in proportion to teaching loads, and care is taken to assure that
they are assigned work that enhances their education. Support staff members,
including secretaries, are paid enough to support a family and receive the same
benefits as faculty.
But in the system of rewards and deprivations operative in most
Catholic universities, the only biblical gnomon that seems to operate is
To the one who has, it shall be given, and from the one who has not, even
the little he has shall be taken away.
This saying probably originated as a sarcastic comment on Roman
economic planning and was defiantly reapplied to spiritual holdings in
Gods reign. On the material level, its not a bad characterization
of the current academic institutionalization of the 80s corporate
ethos in an explicit emphasis on redistributing resources upward.
One manifestation of this at Notre Dame is the demand that faculty
raises in Arts and Letters be merit based and show a deep
differential within departments (which run on a limited-goods economy). My own
hostility toward this measure comes largely from experience at other
universities -- that merit raises are based largely on the amount
of time one is willing to divert from teaching and research to
self-evaluation (selling oneself to the administration).
Shopping sprees for big-ticket, big-name (white male)
targets of opportunity have knocked a big hole in the always
dubious claim that administrations (here and elsewhere) are committed to
increasing diversity on the faculty.
The tendency to limit research resources like research leave,
favoring the (white male) senior and the chaired, many of whom already have
research slush funds, shows a distinct lack of interest in recruiting and
retaining women and minorities.
Another new and pernicious policy is canceling
underenrolled classes in order to fire an adjunct, and to make sure
the full-time look fully employed. This is a deeply anti-intellectual policy;
aside from the contempt it shows for the adjunct who proposed and prepared the
class and the faculty member who must teach it without having done either, it
shows how little the administration regards courses as the product of creative
intellectual endeavor.
It also assumes the inferiority of adjuncts, a stunningly unjust
assumption based on a variety of other societal injustices, not least of them
gender. Many of the adjuncts are women, often faculty wives whose
qualifications differ from their husbands only in so far as they have been
denied opportunities or sacrificed them for the demands that the university
made on their husbands careers. When they are paid, it is on a scale that
is the opposite of the vineyard -- they work 12 hours while being paid for one.
Dont even get me started on the rewards for
secretarial staff.
At most church-affiliated schools, the furor about Catholic
character has been directed into a kind of branding. Its function is to
provide a selling point, something to market the product. It can be done by
cost-free measures like expelling the gay and lesbian group from campus,
rejecting the generosity and devotion of gay alumni, and starving and
threatening the Womens Resource Center.
In areas that cost money, Roman realities apply; when it comes to
the means of livelihood, access to resources, support for ones
intellectual and spiritual endeavor and respect for ones person, the last
will be last in the university family.
Maybe 15 years from now some Catholic university out there will
spawn an academic Bethune, but for the moment, there is no Vineyard U. on the
Catholic horizon.
Mary Rose DAngelo is professor of theology at the
University of Notre Dame.
National Catholic Reporter, September 24,
1999
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