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Page 24 of Mountain Life & Work vol. 16 no. 4 Winter, 1941

Part of Mountain Life and Work

Page 24 MOUNTAIN LIFE finally entrusted his hope to the Presbyterian Home Mission Society, was not a sectarian. Nor did he fear that his hope for a permanent institution would be betrayed. People of all denominations have contributed to the support of the college just as students of all denominations have attended, knowing that the Kingdom of God included within its fellowship those who seek Him from many cultures. 2. The emphasis upon the home as fundamental to our civilization led the founders to make a large place in the program for such work. Before the day when courses for all potential home makers were generally advocated, each student was offered such work and study in one of the three practice houses. 3. A third ideal was expressed in the understanding of the importance of the public school as an instrument for reaching the community. Teaching was a way of service through which young women might exercise influence beyond the limits of the school room. 4. Work, its dignity and essential place in the activities of life, was emphasized. So we find in an early catalog this statement: All pupils are expected to share in the domestic work of the household under the supervision of the Matron. This occupies ordinarily not more than one hour a day; the time so spent is found conducive of health, the development of character, and is an admirable preparation for the after duties of life. The aim of the Institute is to provide solid and thorough training in each department, under teachers competent and qualified to use the best modern methods. 5. The fifth ideal, that of the campus as a community, was reflected in the attitude of Florence Stephenson in treating the students as members of a home rather than inmates of an institution. The whole life mattered, and especially the direction toward which life moved. 6. The idea of the program reaching the special needs of students in a section of the nation has led to a unity of spirit and an ability to deal with similar situations that has given practical direction to the study. Students could give attention to problems that exist within the radius of one Winter, 1941 hundred miles and prepare to do something about them. Such education has the force of combining faith and works; it is education in the general sense, but also training that is specific in its aim. "Regionalism" is familiar to North Carolinians. Devotion to a particular region, defining respon sibility in terms of particular educational problems, has been a part of our heritage. 7. Any seemingly restrictive element in this sixth aim was offset by the seventh ideal, which concerned the whole of life. To education of the head, the hand, and the heart, the founders of this institution wished to add education for the whole personality in all its relationships. Life is living, throbbing, active serving. Life moves onward, drawing on the past, but is especially concerned with what is to come. Out of this comes the school experience. Such then is the stuff out of which the program has been built-experiences that will help the students meet the exigencies of life. The program of the college should be determined by what the students need. In addition to these eight ideals: 1. a religious faith, 2. an emphasis on home, 3. the school as an instrument of service, 4. the essential dignity of worthy labor, 5. the campus as a community, 6. the region as an object of service, 7. the total life as the object of education, and 8. the student as the basis of the curriculum, another is being realized today. Little was done toward building what we who have served abroad in foreign mission service called an indigenous mission. The roots of support were not here. The ceremony today realizes the ideal of every successful mission-the placing the roots of an institution in the soil where it is being cultivated. This is to me so significant that I am listing it as the third heritage. First, the personalities, second, the ideals, and third, the missionary heritage. To some the missionary heritage of an institution would be something to be thrown off or resented, and if it were what they think it is, 1'd resent it, too. We are much more willing to be missionaries to others than to receive the aid of others. Quite true. It is more blessed to give than to receive. But in the ceremony of life, receiving requires as much grace as giving, and is essential to the cycle. There must be recipients

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