When the university punished Dr. Meriwether, its message was loud and clear: You must endorse the university’s favored ideology or be punished. There is no room for dissent. But universities are meant to be a marketplace of ideas, not an assembly line for one type of thought. With its actions, Shawnee State ignored this fundamental truth as well as the Constitution. And the 6th Circuit’s decision sent a strong message to universities: you must respect the First Amendment rights of all professors, and that means you cannot force them to say things they do not believe. Dr. Meriwether took a stand for his First Amendment rights and secured a victory for every American’s right to speak in accordance with their beliefs.

Dr. Nicholas Meriwether enjoys a spirited debate. As a philosophy professor at Shawnee State University in Portsmouth, Ohio, there is plenty of that to go around in his classroom. And he is not afraid to voice his disagreement or bring up an entirely different viewpoint.
That’s part of what makes him a great professor. In his class, students are exposed to new ideas and opposing viewpoints. They have the opportunity to grapple with what they believe and why they believe it.
Most people think that’s what universities—the “marketplace of ideas”—are supposed to be.
But not according to Shawnee State officials. Now, the professor finds himself involved in a very different kind of debate—on the opposite side of the courtroom from his university, after it tried to shut down the free exchange of ideas by forcing him to endorse an ideology that he does not believe.
Let’s take a deeper look at his case and the freedoms at stake.
Who is Dr. Nicholas Meriwether?
Dr. Meriwether has served as a philosophy professor at Shawnee State University for over 20 years with an unblemished record. He is serious about creating an atmosphere of mutual respect in his classroom.
He is also serious about his beliefs. As a Christian, he strives to live and work consistently with his faith. In fact, his core beliefs are why he’s devoted his career to education.
Many of Dr. Meriwether’s students appreciate how he challenged them in the classroom and brought ideas to the table that were different than their own. As one student wrote:
You and I saw eye-to-eye on very little and that made those arguments all the more valuable to me. If you had only made a half-hearted attempt at a counterpoint or (far worse) neglected to even mention an opposing position in order to spare my feelings, you would have been fundamentally undermining my education. I thank you for showing me enough respect to bring your “A-Game” to every in-class debate.
Unfortunately, not every student felt the same way about encountering differing viewpoints in Dr. Meriwether’s class.
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Dr. Williamson walked every Saturday to Mankato to preach to four hundred Dakota men imprisoned by the government during a recent war. In February 1863, Williamson and Gideon Pond baptized three hundred of the prisoners that came to believe the gospel. Dr. Williamson presided at the organization of the first church in Minnesota, and when it came time to organize the Synod of Minnesota in 1858, he led the proceedings in St. Paul. His sermon was delivered from Deuteronomy 8:2, “And thou shalt remember all the ways which the Lord thy God led thee.” He remembered the many ways the Lord had blessed his ministry as he recounted the history of early missionary work among the Dakotas.

Thomas Smith was born March 1800 in Union District, South Carolina, to Rev. William and Mary (Smith) Williamson. His father was pastor of the Presbyterian Church in Fair Forest. In 1805, the family moved to Adams County, Ohio, where Thomas studied in local schools to prepare for further work at Jefferson College in Canonsburg, Pennsylvania. He began studying medicine in Cincinnati but transferred to Yale to complete the Doctor of Medicine graduating in 1824. Dr. Williamson returned to Ohio to intern with a local physician in West Union before moving to Ripley to set up his own practice. In 1827, he married Margaret Poage, the daughter of Col. James Poage. During the first six years of marriage the Williamsons had three children, but they died in their early years with two passing away within just a few months of each other. In the early 1830s cholera occurred several times in Ohio and young children were especially susceptible to the disease, so the Williamson children may have died of cholera. Thomas and Margaret were stunned by the three-fold tragedy. The deaths raised questions of their direction in life and what would God have them to do. Thomas had come to faith in Christ while in college and as he and Margaret discussed their options, they believed they would serve the Lord in missions to the American Indians.
In the spring of 1833 physician and ruling elder Williamson began the process for becoming a missionary. He was taken under care of the Presbytery of Chillicothe and spent a year at Lane Theological Seminary studying for the ministry. At a presbytery meeting held at Red Oak in 1834 he was examined for licensure with trials including reading an exegetical paper composed in Latin answering the question whether Christ’s death was vicarious; provided a written paper on Psalm 2:7-12; and then he delivered a sermon on Mark 16:16, “He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” Trials completed, he was licensed and then combined pulpit supply with scouting the region of what is currently Minnesota to determine the best place for missions to the Indians. Williamson determined the Dakota people provided the best opportunity. He reported to Chillicothe Presbytery his findings and on September 18, 1834 he was ordained an evangelist working with the American Board of Commissioners for Foreign Missions (ABCFM). Thomas, Margaret, and his wife’s sister, Mary Poage, joined Alexander G. Huggins, a school teacher, and his family for the journey. They departed Ripley April 1, 1835 and headed up the Mississippi on a steamboat arriving May 16 at Fort Snelling near Minneapolis.
During the weeks at Fort Snelling the Williamsons adjusted to frontier life and gathered goods to take with them to their place of ministry. In Fort Snelling June 11, 1835, Williamson organized the first Presbyterian congregation in the region that would become Minnesota with nineteen members and four ruling elders including U. S. Army Major G. A. Loomis. The church was named Presbyterian Church at St. Peters. Williamson later conducted the wedding ceremony for Loomis’s daughter, Eliza Edna, when she married Lt. Edward A. Ogden. It was the first marriage service by a clergyman in what would become Minnesota.
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The current culture wants to identify and judge you according to what group you belong to and by your latest mistake, and once you’re labeled, that label sticks. This is a false view. The correct view—the biblical view—leaves room for change through repentance. You don’t identify with your sin; you identify with being made in God’s image. Upon repentance, you become a child of God, and no one is out of God’s reach. You are not your sin. You are not lesbian, gay, bisexual, transgender, queer and/or questioning, two-spirit, or any of the countless other ways in which people choose to self-identify. 

Stop teaching your kids they can be anything they want. It’s not true. I have four daughters. The culture wants to tell them they can be anything, including boys. But no matter how hard they try, they will never be boys.
The idea that you can be whatever you want when it comes to sexuality and gender is based on an ancient lie. I say the lie is ancient because it’s the same lie the serpent used to deceive Eve in the garden of Eden: “Did God really say…?” This is the primal heresy, and humanity has been in rebellion against God ever since, thinking our ways are better than his. There’s more, though.
The ultimate battle is always over truth. Here, it’s the truth about the fundamental nature of what it means to be human. This is what’s known as anthropology. Having been heavily influenced by naturalism, our culture would have us believe we’re products of mutation and time. This view ultimately finds its end in the understanding that we are just matter in motion. But if we’re just matter in motion, naturalism can’t offer any transcendent meaning to life apart from what we arbitrarily assign to it.
Undergirded by naturalism, the story authored by the LGBTQIA2S+ culture goes a step further. They would have you believe you find meaning and identity in your sexual desires or gender identity. Not only is this a profoundly shallow view of what it means to be a human being, but also there are victims of this lie. This is evidenced by the rates of drug abuse, alcoholism, depression, and suicides in the LGBTQIA2S+ community. The thing they are searching for—mainly meaning, purpose, and identity—aren’t found where they’re looking.
In response, I suggest we offer a better view of what it means to be human, a higher anthropology. When we lead with a biblical anthropology, we accomplish four things.
First, we establish that human beings are much more than their sexual desires and gender identities. According to the true story of reality, humans are the pinnacle of God’s creation (Gen. 1:26–31), his handiwork, made with a purpose (Eph. 2:10). Sex and gender are part of God’s perfect creation, are intrinsically good, and serve a purpose.
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