Higher education in the United States appears to be in trouble. Much of the American public sees colleges and universities as disengaged, elitist, not open to new or alternative ideas, something to be escaped—not to mention expensive, unproductive, out of touch, unaccountable, oblivious to their own failings, and increasingly irrelevant.

There are many in our society who are promoting a vision of higher education that uses these perceptions to call into question the role of colleges and universities in our democracy. But on the author’s campus of Augsburg University and on campuses across the country, in our neighborhoods, and wherever our alumni live and work, the author sees just the opposite. He sees students who view education as a gift that carries with it a responsibility to give back. He sees faculty and staff committed to the vision that students receive a three-dimensional education—an education that equips them to make a living, make a life, and build community. He sees alumni and neighbors who care about each other and the world, and who are working each and every day to support a just and inclusive democracy.

For those of us who believe in the public purposes of higher education, we live in the tension between negative perceptions of our worth and the reality of what we do everyday on the ground to support social mobility, economic well-being, and a robust common life. In the context of that tension, Paul Pribbenow believes that there is a moral claim on those of us who lead colleges and universities to step forward with an alternative story. At a time when higher education is often characterized as a private, transactional good, we are called to articulate a vision that challenges the prevailing narrative and makes a moral case for higher education as an engine for a robust, pluralistic democracy.

In more than two decades as a university president, he has sought to advance that case. To illustrate how, he will use the story of Jacob wrestling with the angel as depicted in the book of Genesis.

A reminder of how the story unfolds.

The same night he got up and took his two wives, his two maids, and his eleven children, and crossed the ford of the Jabbok. He took them and sent them across the stream, and likewise everything that he had. Jacob was left alone; and a man wrestled with him until daybreak. When the man saw that he did not prevail against Jacob, he struck him on the hip socket; and Jacob’s hip was put out of joint as he wrestled with him. Then he said, “Let me go, for the day is breaking.” But Jacob said, “I will not let you go, unless you bless me.” So he said to him, “What is your name?” And he said, “Jacob.” Then the man said, “You shall no longer be called Jacob, but Israel, for you have striven with God and with humans, and have prevailed.” Then Jacob asked him, “Please tell me your name.” But he said, “Why is it that you ask my name?” And there he blessed him. So Jacob called the place Peniel, saying, “For I have seen God face to face, and yet my life is preserved.” The sun rose upon him as he passed Penuel, limping because of his hip.

Pribbenow’s argument, and sincere belief, is that higher education is about learning to wrestle with ideas, values, and relationships that demand our attention. He believes that students must learn to see the topics they wrestle with not as obstacles to overcome or defeat, but as “angels” that demand respect and thoughtful attention.

The purpose of this vision of education is like it was for Jacob: to be named and claimed as those called to meaning and purpose in the world. And like Jacob who became Israel, wrestling with angels leaves students wounded, vulnerable, humbled—and also equipped for the work they are called to do - to thrive as neighbors, professionals, and citizens.

Perfect for courses such as:Ethics and Higher Education; Higher Education Leadership; Education and Democracy; Leading Faith-Based Colleges and Universities; The State of Higher Education in America; Student Success and Academic Belonging