Oberlin College Under Federal Investigation For Campus Culture Of Antisemitism

The story is not quite a year old, but still newsworthy. I haven't seen an update.

They are on a roll. They lost millions when they got sued by a local bakery for liberal shenanigans.

Biden White House officials reportedly confirmed over the summer [2023] that the EO is still in effect.

Interesting.

Looks like the DS missed having biden reverse one.

Oberlin has been a terrorist training camp for decades, and not just on this one issue either.

Ohioan went to Oberlin. I wonder whatever happened to him/her?

Oberlin needs to die. I happen to know some Oberlin Alumni. Every last one is an awful libtard. One is an unemployed writer who lives off his parents and is a rabid Marxist. Big surprise.

Wasn't Oberlin a music school at one time? It must of been in past centuries.

These guys just want to be sued out of existence, don’t they?

I knew an Oberlin grad (now deceased). He was the head of the County GOP for twenty years.

Finney would roll over the ideological antiChrist tables.

Their endowment is in the billions.

Couldn’t happen to a nicer bunch of Leftist Jew-haters.

I never really understood that. I mean, I’ve met several of their grads and none of them impressed me. Not a single one. I’ve met more memorable people from the local community colleges.

My very bright nephew went there and then on to Penn State for a PhD. He’s a lovely guy but entirely WOKE and pussywhipped. I want to connect with him but it is not happening.

Wasn't Oberlin a music school at one time? It must of been in past centuries.

It was a evangelical college, beginning in the early 1800's, aimed at the regeneration of the souls by effectual, justifying faith in the risen Lord Jesus who saves sinners on His account, and resulting in moral and social reform.

The first requirement for admission to the Oberlin Institute was that the candidate should be of unimpeachable morals. "Conditions of admission to the Institute shall be trustworthy testimonials of good intellectual & moral character, ability to labor 4 hours daily, freedom from debts, total abstinence from ardent spirits as an article of drink or refreshment & Tobacco except as a medicine,....The requirement of "testimonals of good moral character" (A HISTORY OF OBERLIN COLLEGE from ITS FOUNDATION THROUGH THE CIVIL WAR by Robert Samuel Fletcher)

But it later became an example of the failure of stewardship, or spiritual declension, and perversion of such stands such as against racial discrimination, as the school later forsook Biblical preaching to adopted the liberal social gospel, resulting in its racism. It thus exampled the lust of the devil to lay claim to what was once of God, for in his lust for power and glory. satan works to create a perversion of all that God ordained.

Oberlin College, private coeducational institution of higher learning at Oberlin, Ohio, offering programs in liberal arts and music. It was founded by Presbyterian minister John J. Shipherd and Philo P. Stewart in 1833 as the Oberlin Collegiate Institute to educate ministers and schoolteachers for the West. It was named for the Alsatian pastor Johann Friedrich Oberlin and was designated a college in 1850. The institution was coeducational from its beginning, and it was the first college in the United States to adopt this policy. Oberlin also admitted Black students on an equal footing with whites, and it, along with the town, became a station on the Underground Railroad by which fugitive slaves escaped to freedom in Canada. Charles Grandison Finney, the college’s president from 1851 to 1866, was a well-known evangelist. Charles Martin Hall, an alumnus who had in 1886 developed an inexpensive method of making aluminum commercially, bequeathed to the college a large endowment and the funds to construct Hall Auditorium. Oberlin now consists of a college of arts and sciences. - https://www.britannica.com/topic/Oberlin-College

Excepts of A HISTORY OF OBERLIN COLLEGE from ITS FOUNDATION THROUGH THE CIVIL WAR by Robert Samuel Fletcher - https://www.gospeltruth.net/oberlinhistory.htm

Its immediate background was the wave of Christian revivals in western New York State, in which Charles Finney was very much involved. "Oberlin was the offspring of the revivals of 1830, '31, and '32."[14]: 12 Oberlin founder John Jay Shipherd was an admirer of Finney, and visited him in Rochester, New York,

The terms of the Oberlin covenant...: Each member of the colony shall consider himself a steward of the Lord, & hold only so much property as he can advantageously manage for the Lord. Everyone, regardless of worldly maxims, shall return to Gospel simplicity of dress, diet, houses, and furniture, all appertaining to him, & be industrious & economical with the view of earning & saving as much as possible, not to hoard up for old age, & for children, but to glorify God in the salvation of men: And that no one need to be tempted to hoard up, the colonists (as members of one body, of which Christ is the head), mutually pledge that they will provide in all respects for the widowed, orphan, & all the needy as well as for themselves & households. - https://en.wikipedia.org/wiki/Oberlin_College

They had come from Vermont and Berkshire County, Massachusetts, but mostly from the Land of Steady Habits. They brought with them traditions of industry and economy and an earnest and practical piety. Their ministers and schoolmasters were steeped in the optimistic theology of Yale, aggressive missionaries of a prospective moral and religious renaissance ...

to many the greatest sensation was the appearance on the scene of a young exattorney who called the merchant from his ledger, the housewife from the hearth, the farmer from his plow, the politician from the hustings, the lawyer from the courtroom, and the student from his classes to consider the things that are eternal and shall not pass away.

Charles G. Finney was apparently destined for greatness by every personal quality and physical attribute. Handsome in a virile way, he was six feet and two inches tall, with a bold forehead, remarkable, hypnotic, frightening eyes, and an expressive and sympathetic mouth which partially compensated for the fierceness of his glance and the harshness of his keen and assertive nose and chin. Finney was magnetic, dynamic, arresting; and when he threw his tremendous energy, his keen intellect, his unmatched courage into a campaign to stir up a live and aggessive Christianity among church members and bring into the fold the unchurched sinners, the receptive New York Yankees were stirred to a high pitch of religious fervor. There were some who opposed him, though many turned to him as to a new Paul; none, however, could ignore him...

Charles Grandison Finney was born in Warren, Connecticut, on August 29, 1792, the seventh son of Sylvester Finney, a revolutionary soldier and member of an early Massachusetts family....., at the town of Adams, in 1818, he entered the office of Judge Benjamin Wright to study law. Under the guidance of Wright he read enough Blackstone to gain admission to the bar and entered upon a promising legal career.

Up to this time he had never taken any particular interest in religion, because, he declared in later years, of the dearth of churches and educated pastors in the region where he was brought up. At Warren he had listened to the sermons of a trained minister, however, without being particularly stimulated thereby. At Adams he entered the congregation of the Presbyterian minister, George W. Gale, and became the director of the church choir. Nevertheless, he continued in his critical, indeed scornful, attitude toward Christianity. "On one occasion," he later wrote in his Memoirs, "while I was in one of the prayer-meetings, I was asked if I did not desire that they should pray for me. I told them, no; Because I did not see that God answered their prayers." He must, indeed, have been a trial to good Mr. Gale.

In these early years he seems to have been an all-round good-fellow: he sang well; he danced with grace and enthusiasm; he was passionately devoted to his 'cello; he excelled in all sorts of sports; he was a prime favorite with the younger group generally. The sources are conflicting with regard to his morals, but they were certainly not worse than those of the average, unconverted, spritely youths of the time and region. With his charming personality, oratorical powers and legal training, he seemed assured of a brilliant political career....

But in 1821 he became interested in the study of Mosaic law and bought a Bible to be used as a work of reference in this connection. In the autumn of that year his study of the Bible, working upon what Gale had taught him, his Puritan heritage, and his own spiritual sensitiveness heightened by a knowledge of the prayers of Lydia Andrews, his future wife, finally brought about his conversion. For three days he wrestled with the angel, agonized by the deepest conviction of sin and tortured by fears for his soul's welfare. Finally, while sitting by the fire in his office, he "received a mighty baptism of the Holy Ghost." "... The Holy Spirit descended upon me in a manner that seemed to go through me, body and soul," he later wrote. "I could feel the impression, like a wave of electricity, going through and through me. Indeed it seemed to come in waves and waves of liquid love; for I could not express it in any other way. It seemed like the very breath of God. I can recollect distinctly that it seemed to fan me, like immense wings; and it seemed to me, as these waves passed over me, that they literally moved my hair like a passing breeze." It was great news for the little town of Adams: Finney, the gay, brilliant, care-free young attorney had abandoned his profession, his promising political future, his whole former life, for the service of God. When a client came to his office to consult him, he dismissed him abruptly: "Deacon B----, I have a retainer from the Lord Jesus Christ to plead his cause, and cannot plead yours." The people of the community gathered at the church at a special evening service to see if it was really true. Finney, previously silent and cynical, prayed and preached, and a revival was begun in which many others were converted.

At one schoolhouse meeting in a notoriously iniquitous and irreligious village he preached on the text: "Up, get you out of this place; for the Lord will destroy this city." Appearing before another audience in a similar settlement, he fiayed them with a sermon from the text: "Ye generation of vipers, how can ye escape the damnation of Hell?" It is a marvel that he escaped being lynched then and there. Eyes blazing, drawn up to his full height, he shook his finger under their very noses and told them, in the voice of a judge sentencing a convicted murderer, that, assuredly, each and every one of them would some day scorch in the flames of Hell. Then, having aroused his hearers, he would suddenly change his tone from condemnation to pleading and thus bring them to a conviction of their sins, so that sometimes whole congregations fell on their knees or prostrate on the floor, where they remained all night and had to be carried away in the morning in time to make room for the school children! Many of the most hardened sinners were converted and a religious and moral revolution resulted, the good effects of which were evident years later....

At the meeting of the Oneida Presbytery in Utica in February, 1826, Finney was present on invitation and heard a report on revivals expressing "joy and gratitude" that such numbers of "men of sound sense and strong minds" had been "brought as little children to the feet of Jesus." Certainly one of the most notable characteristics of Finney's revivals was that so many "men of sound sense and strong minds" --professed Christians or "unbelievers" previously--found in these revivals an inspiration to Christian living and labor....

As Finney aroused the enthusiasm and admiration of many, he likewise stirred many to bitter opposition. While a convert like Theodore Weld believed him the greatest of all preachers, others saw in him the chief enemy of true religion....Ministers, New England evangelists and laymen were irritated by his provoking directness. They found his voice too penetrating and arresting, his remarkable, hypnotic eyes too magnetic, and his dramatic and realistic description of Hell's torments too disturbing. They opposed his stinging denunciations of individuals and institutions. They objected to his singling out particular persons as the objects of condemnation or prayer. Particularly did they decry all groaning and weeping in prayer, the institution of the praying or holy band of lay assistants and of the anxious seat at the front of the church for the hopeful inquirers, and the participation of females in "promiscuous" prayer meetings. These were the much-debated "new measures."...

Finney ardently defended his methods. When immortal souls were at stake he insisted that one should not be too nice about the means utilized for their salvation. A certain amount of excitement he believed to be absolutely necessary to get most people to act. It should be the aim of the pastor and the evangelist, said Finney, not to please men but to warn them in a most direct and impressive way of the imminent danger of their damnation...

Henry Brewster Stanton, a young orator and politician, a reporter on Thurlow Weed's Monroe Telegraph, went to hear him. Late in life his recollection of the occasion was still clear. "It was in the afternoon," he wrote. "A tall, grave-looking man, dressed in an unclerical suit of gray, ascended the pulpit. Light hair covered his forehead; his eyes were of a sparkling blue, and his pose and movement dignified. I listened. It did not sound like preaching, but like a lawyer arguing a case before a court and jury .... The discourse was a chain of logic, brightened by felicity of illustration and enforced by urgent appeals from a voice of great compass and melody.

From September 10, 1830, to March 6, 1831, Finney preached 98 sermons and attended un-numbered "anxious meetings." ..Converts poured into the churches. As has been noted, a hundred joined the First Church at one time in January, 1831....The churches in neighboring towns like Henrietta anf Pittsford also received a considerable accession of newly converted Christians. ...

Turning a deaf ear for the time being to the supplications from beyond the Alleghenies, Finney came again to New York City in the late spring of 1832....His preaching by this date seems to have undergone a considerable change; from this period there are no more accounts of the falling of the "slain" or similar "exercises" among his hearers. Perhaps it was partly the effect of his sojourn in Boston in the previous winter; perhaps it was the product of association with Phelps, the Tappans and other gentlemen of New York, perhaps only an evidence of greater maturity. It is quite clear anyway that the character of Finney's appeals had been transformed, not in essentials, it is true, but in tone....he never did lose his power to stir the emotions of a great audience, as is abundantly testified by witnesses of his sermons of later years, but he never seems again to have gone to such great lengths in "breaking down" sinners...

A more refined, more "cultured," more intellectual Finney was emerging--the Finney of New York City--and of Oberlin...

In the summer he fell victim to the cholera and was for some time unable to appear in the pulpit...He returned to his labors in the Chatham Street Chapel with misgivings--seriously considering giving up preaching altogether. He even sat for his portrait "on condition that Br. Green shall give it to my family in case I should be taken away."...

EVERYWHERE Finney appealed successfully to the young men: young lawyers, young business men, young farmers, young teachers and students. Many of them abandoned their former occupations and proposed to enter the ministry. The prospect of spending four years in the usual college course plus two or three years at a theological seminary daunted them. Some were already in their late twenties or early thirties and they were impatient to be about the Lord's business. Most did not have the financial resources from which to pay the cost of such an extended preparation; others were in poor health. Besides, did the traditional dose of Latin and Greek and Mathematics really in any practical way prepare for the ministry? Did the average college lay sufficient emphasis on piety and morality? Finney, himself, had intentionally avoided attending a college, and all emulated Finney...

Rev. George W. Gale, while at Western, took several young converts into his home to teach them the arts and divinity as he had taught Finney, following a practice common both before and since the establishment of the first theological seminaries. The unusual feature was that these young men paid Gale for instruction, books and board, not in cash but by working on his farm for a certain number of hours each day...

Students and instructors maintained a strenuous schedule. "The hour of rising and going into the field, by common consent, has been four o'clock A.M. in the summer months." Rising time, meal time, class hours and study periods were signalled by the blowing of a horn. The day was always begun with devotions. There were some classes at five, an hour before breakfast! Diet was frugal:...The success of this plan of student government was dependent, it was believed, upon the labor system. "Manual labor with moral truth does in fact elevate the character and call forth the energies of the soul. Idle, vicious and ignorant young men, surrounded by temptations, are incapable of self-government." ...

IT WAS in 1819 that John Jay Shipherd, then but seventeen years old, "determined to lay aside his books and attend to his soul's salvation." He was spending a vacation from Pawlet Academy at the home of his parents in Washington County, New York, when his horse stumbled and threw him. He was unconscious for some time as a result of the fall and, when he came to, determined to seek salvation for fear another accident might precipitate him unprepared into the other world. He returned home and--"For two weeks," as his wife later wrote, "he was under the most pungent convictions of sin, so much so that for two days he shut himself in his room almost in despair. In this state of agony he felt that he must be lost, and yielded himself up to his fate. The Lord mercifully revealed himself to his mind, and he had great peace and joy....

In the first decade of the new century a few New England farmers drove their ox-carts west of Cleveland, and occasional tiny clearings appeared to break the gloom of the virgin forest shade. Progress in the occupation of the Lorain County area was slow, however, until well after the War of 1812 when the Indian menace was at last dispelled. ...One of the last parts of the county to be opened up was a swampy area known as Township 6 North of Range 19 West of the Western Reserve, but later called Russia Township, containing the future site of Oberlin...

Despite the fact that Shipherd felt sure of his selection by God he was often conscious of lack of training and ability to do the work, "imbecility" he usually called it. In December, 1831, he wrote to his parents of "the poor furniture with which I entered the holy ministry--my constant inability to improve it much--." In a letter written to Finney early in the same year he expressed the same feeling of inadequacy:...It is a significant letter also as emphasizing the early association and unity of purpose of two great leaders of Oberlin, and also the reverence and respect with which Shipherd looked upon Finney. Though the great evangelist did not come to the Reserve in response to this summons, the time was soon to be when he would follow his "pioneer."..

Stewart and Shipherd, talking, reading and praying together conceived the plan of the Oberlin colony and school....The increasingly difficult situation in the church in Elyria confirmed Shipherd in his determination to devote himself wholly to the new enterprise. At the beginning of September he wrote to his father:

"My confidence in the utility of my colonizing plan is strengthened by prayer, meditation, & conference with the intelligent & pious. Yet I feel that it is a mighty work, difficult of accomplishment. But when anyone goes about a great & good work, Satan will roll mountains in his way. Believing that all he has rolled in our way can be surmounted, thro' the grace of God; & that I can do more for his honor, & the good of souls in this vally of dry bones, by gathering such a colony, & planting it, with its litterary & religious institution, in this region, I am inclined, Providence favoring, to resign my charge & spend the winter in the East for the purpose."....

OBERLIN INSTITUTE THE embryonic scheme for a manual labor school was maturing in Shipherd's mind as he discussed it with educators in the East....The original plan included only an academic school--one that would prepare for college. As Shipherd talked with various people, however, he was persuaded of the necessity of adding a collegiate course and, eventually, also a theological department..."The plan of this Seminary was projected in July, 1832. It owes its origin to the following facts. The growing millions of the Mississippi Valley are perishing through want of well qualified ministers and teachers, and the Great Head of the Church has latterly inclined multitudes of youth to preach his gospel, and train the rising generation for his service; but his people have not yet adequately provided for their education. ..

"The system of education in this Institution will provide for the body and heart as well as the intellect; for it aims at the best education of the whole man. The Manual Labor Department will receive unusual attention, being not, (as is too common) regarded as an unimportant appendage to the literary department; but systematized and incorporated with it. A variety of agricultural and mechanical labors will be performed by the students under circumstances most conducive to their health and support. All will be required to work probably four hours daily ...

The success or failure of manual labor was looked upon as a test of the whole institution and Shipherd proudly boasted of it: "The avails from the students have by their four hours daily labor paid their board, fuel, lights, washing and mending. Some have added to this, payment for their books--others still more--and a few have, by this exercise necessary to health, earned their clothing also; and thus supported themselves without retarding their progress in study .... The females have generally paid their board with its appendages by housekeeping--Some their board, and tuition also, while younger ones have fallen short of earning their board."...

the First Annual Report was issued: "Hitherto the Lord hath helped us. This is evident from the rise and prosperity of the Oberlin Collegiate Institute, which the Trustees gratefully report to its patrons and the public .... "Its grand object is the diffusion of useful science, sound morality, and pure religion, among the growing multitudes of the Mississippi Valley. It aims also at bearing an important part in extending these blessings to the destitute millions which overspread the earth. For this purpose it proposes as its primary object, the thorough education of Ministers and pious School Teachers. As a secondary object, the elevation of the female character. And as a third general design, the education of the common people with the higher classes in such manner as suits the nature of Republican institutions ....

"I AM in earnest--I will not equivocate--I will not excuse --I will not retreat a single inch--AND I WILL BE HEARD." It was the voice of William Lloyd Garrison speaking through the first issue of the Liberator on January 1, 1831, denouncing slavery in the Land of Freedom and calling for immediate emancipation. There may be some doubts regarding the effectiveness of Garrison as a leader and, in later days, as a propagandist, but the importance of this first awakening cry of the New England conscience on the question of Negro slavery can hardly be denied. And nowhere were there tenderer consciences than among the Finney men of the expanded New England-- on the Mohawk, on the Genesee, in New York City, and in Ohio. Finney and his followers were religious activists, good soldiers recruited to fight the battles of righteousness under the banners of the Lord.

Beriah Green stirred up the Oneida Institute and Utica as he had Western Reserve College and Hudson. In the summer of 1833 the students at the Institute engaged in a debate on immediatism and founded an anti-slavery society which they believed to be the first in the state. One student (C. Stewart Renshaw) wrote to Finney that it was his chief aim to "preach abolition --Emancipation from Sin & Slavery."...

Stanton and Whipple wrote a joint letter to Finney a few days later expressing their deep interest "in the cause of theological education at the West." They saw the region in a desperate plight. "The harvest of the great valley is rotting & perishing for lack of laboring men. The spiritual death in our churches is alarming. The impenitent West is rushing to death, unresisted & almost unwarned. The whole Valley is over-run with antinomianism, Campbelliteism, Universalism & Infidelity--while Catholicism is fast taking possession of all our strong holds & is insidiously worming itself into the confidence of the people, & undermining the very foundations of pure religion. And the orthodox are quareling among themselves."

Oberlin and Finney offered the answer. Oberlin was strategically located, and Finney was the man, if any existed, who could train a band of earnest young men to save the Godless West "Our eyes," continued Stanton and Whipple, "have for a long time been turned toward you, as possessing peculiar qualifications to fill a professorship in such an institution. Holding & teaching sentiments which we believe are in accordance with the Bible, & having been called by God to participate more largely in the revivals of the last 9 years than any other man in the church, we could not but fix our attention on you as one whom God had designated for such a work

Important as was the decision to admit Negroes, in view of the great contribution which Oberlin was to make toward the education of the colored race, it was at the time of secondary significance. Oberlin was not the first college to admit Negroes. ..The chief concern of the Lane Rebels, of Morgan, of Mahan, of Finney was not that Negroes should be admitted, but that there should be freedom of discussion of the anti-slavery question and other social and moral problems....Throughout the country the conservative interests had suppressed or disciplined anti-slavery organizations and abolitionist teachers and students in the academies and colleges. We have already noted the purge at Western Reserve College. In 1835 some fifty students left Phillips-Andover Academy because they were not allowed to form an anti-slavery society.

WHEREVER Finney went he drew the spotlight of public interest. Now that spotlight turned on Oberlin. ... It should be remembered that, though he was interested in anti-slavery and other reforms, favored the admission of Negroes to Oberlin and excluded slaveholders from Communion in New York, the spread of the Gospel was his supreme purpose...His chief hope in connection with Oberlin was that here an army of inspired evangelists might be trained who would lead the van in the battle for the Lord in the Valley of Moral Death. In his major purpose Finney was more exactly in accord with Shipherd than with Weld.

Oberlin's chief spokesman on reform was Asa Mahan. ...Reform, according to Mahan's formula, could never be dissociated from Christianity nor Christianity from reform. The Bible was the most important aid to man's reason in determining correct objects of reform; and no man destitute of the true spirit of reform was in any full sense a Christian. Mahan's definition of reform and of practical Christianity amounted to essentially the same thing. "The fundamental spirit and aim of Christianity," he wrote, "is the correction of all abuses, a universal conformity to the laws of our existence as far as revealed to the mind, and a quenchless thirst for knowledge on all subiects pertaining to the duties and the interest of humanity." It is not, therefore, surprising to discover that the adjective "moral" was applied to the Oberlin school of reform as a synonym for Christian, and error, wrong, immorality considered identical with sin. This identification of Christianity with reform and the classification of all wrong as sin made it easy to carry over the Oberlin doctrine of "Perfectionism" or Sanctification to the field of social philosophy and social action. It thus became the privilege and duty of men to go onward with the help of God toward perfection in all things.

The true reformer, held Mahan, was a universal reformer, seeking the correction of all evils. No man, said he, could consistently be a temperance advocate and not an opponent of slavery nor an enemy of war and not a sponsor of moral reform. He recognized that the "great reformatory movement of the age" was legitimately divided into special departments, but insisted that it was equally true that all real reforms were "based upon one and the same principle, to wit, that whatever is ascertained to be contrary to the rights, and destructive to the true interests of humanity, ought to be corrected." For this reason every evil: "intemperance, licentiousness, war, violations of physical law in respect to food, drink, dress, and ecclesiastical, civil, and domestic tyranny," ought to be corrected. "Reform is manifold and yet it is one. E Pluribus unum." Theodore Weld in a letter to Lewis Tappan expressed the same idea: "God has called SOME prophets," he wrote, "some apostles, some leaders. All the members of the body of Christ have not the same office. Let Delavan drive Temperance, McDowell--Moral Reform, Finney--Revivals, Tappan--Anti-Slavery etc. Each of them is bound to make his own peculiar department his main business, and to promote collaterally as much as he can the other objects." This conception was the current one among the Christian reformers associated with Oberlin.

The first requirement for admission to the Oberlin Institute was that the candidate should be of unimpeachable morals. "Conditions of admission to the Institute shall be trustworthy testimonials of good intellectual & moral character, ability to labor 4 hours daily, freedom from debts, total abstinence from ardent spirits as an article of drink or refreshment & Tobacco except as a medicine,....The requirement of "testimonals of good moral character" was never dropped.

Thank you for taking the time to post that interesting history of Oberlin.
It's kind of like Harvard, which started out as a Puritan divinity school,
and now Harvard is become a Puerile depravity school.

Thank you for taking the time to post that interesting history of Oberlin. It's kind of like Harvard, which started out as a Puritan divinity school, and now Harvard is become a Puerile depravity school.

Thanks. It was from a very lengthy article, and I thought someone might object to my excerpts of it due to its length.

Yes, Harvard became what someone called the Unitarian Vatican, and which devolved into a worse perversion of Biblical Truth.

No one there today could pass based upon HARVARD LAWS OF 1642