Dukedivinity University spring 2014

Maintaining Good Roads: A Wesleyan Witness to Transform the World by L. Gregory Jones The Relationship between Duke Divinity School and Methodism Leading with Humility by Edgardo Colón-Emeric by Hope Morgan Ward My field ed experience changed the course of my life. – D’Najah Pendergrass D’15

In the summer of 2013, D’Najah Pendergrass had a field education placement at United Metropolitan Missionary Baptist Changing Church in Winston-Salem, N.C. “The highlight of my summer was teaching! Planning to teach Vacation Bible School or adult Sunday school was amazing. After my summer at UMMBC, I believed with confidence that I could actually be an ordained Lives to preacher of the gospel.” The Divinity Annual Fund provides need-based financial aid for students, supports faculty research, and allows us to provide field Support education experiences for students in churches across the country and the world. We depend on your generous gift to support the work of Duke Divinity School as we prepare the next generation of Christian leaders. Send your gift to the Divinity Annual Fund the Church today, and be part of changing lives to support the church.

For more information about how to support Duke Divinity School through the Divinity Annual Fund, call 919-660-3456. To give online, see www.divinity.duke.edu/make-gift Features divinity 4 22 spring 2014 Maintaining Good Leading with Humility Volume 13, Number 2 Roads: The Relationship A bishop in the United between Duke Divinity School and Methodism Methodist Church describes the importance of learning to The connection between poverty PUBLISHER embrace questions as part of Richard B. Hays and theology will provide the faithful leadership Dean and George Washington vitality needed to maintain this Ivey Professor of New Testament By Hope Morgan Ward historic road Editor By Edgardo Colón-Emeric Heather Moffitt Associate Director of Communications 26 A Wesleyan Witness to Produced by the Office of Communications, 10 Transform the World Duke Divinity School Sustaining Health Audrey Ward, Executive Director for both Body and Soul Why Wesleyan Christianity can renew American society and Proofreading by Derek Keefe John Wesley’s booklet Primitive help us navigate a complex world Physick emphasized the impor- Design by B Design Studio, LLC By L. Gregory Jones www.bdesign-studio.com tance of care for physical health as part of holistic ministry Copyright © 2014 Duke Divinity School By Randy L. Maddox All rights reserved. Departments

Divinity magazine publishes a Fall and 3 T he Dean’s Perspective Spring issue each year. The magazine 14 represents the engagement of Duke Divinity The Gifts of Methodism 28 Methodist Resources, School with important topics and invites for Biblical Studies Programs, and Initiatives friends, supporters, alumni, and others in Three New Testament scholars our community to participate in the story New Books from discuss the influence of the 34 of what is happening here. duke Divinity Faculty Methodist tradition for their We’d like to hear from you! understanding of Scripture 36 Faculty & Staff Notes For comments or feedback on Divinity magazine, please write: 42 Gifts Editor, Divinity magazine 18 44 Class Notes Duke Divinity School Methodism and the Box 90970 Missionary Imagination Deaths Durham, NC 27708-0970 47 The rise and fall of the influence Or email: [email protected] Faculty Reflections of Methodist evangelism on the 48 Please include a daytime phone number and American religious landscape— an email address. Letters to the editor may 49 Meditation be edited for clarity or length. and a proposal for how to move forward By W. Stephen Gunter On the cover From Franklin to Oneida © 2013 by Jo Reimer acrylic and collage on paper, 22” x 17” For more information on this image and the artist, see page 9.

WWW.divinity.duke.edu/magazine spring 2014 | 1 Contributors to This Issue

Edgardo Colón-Emeric Randy Maddox Jason Byassee W. Stephen Gunter is assistant professor of Christian is William Kellon Quick Professor is a fellow in theology and is associate dean for Methodist theology and served as founding of Wesleyan and Methodist leadership at Leadership studies, research professor director of the Hispanic House of Studies at Duke Divinity School. Education at Duke Divinity and of evangelism and Wesleyan Studies at Duke Divinity School. His scholarly interests focus on senior pastor of Boone UMC studies, and director of the He is an ordained elder in the the theology of John and Charles in the Western North Carolina Center for Studies in the North Carolina Conference of the Wesley and theological develop- Conference. He has written Wesleyan Tradition at Duke United Methodist Church. His ments in the later Methodist/ extensively about theology and Divinity School. His scholarly research aims to bring Wesleyan Wesleyan tradition, and he has leadership for Faith & Leadership interests are evangelism and and Thomistic theology into written and edited numerous and The Christian Century and discipleship formation. His most conversation with each other books, including The Cambridge in several books, including recent book, Jacob Arminius and and with questions emerging Companion to John Wesley. Discerning the Body: Searching His “Declaration of Sentiments” from the Hispanic context. He He is an ordained elder in the for Jesus in the World (Wipf & (Baylor, 2012), offers the first also directs a theological educa- Dakotas Conference of the Stock, 2013). He earned his English translation of this tion initiative in Central America United Methodist Church, M.Div. from Duke Divinity important 16th-century work. and is involved in Methodist and he has served as a School and his Ph.D. from ecumenical relations. theological consultant to the Duke University. Council of Bishops.

Hope Morgan Ward L. Gregory Jones Susan Eastman is the bishop of the North is a senior strategist for is associate professor of the Carolina Conference of the Leadership Education at practice of Bible and Christian United Methodist Church. Duke Divinity and professor formation and the director of the She earned her B.A. from Duke of theology at Duke Divinity Th.D. program at Duke Divinity University and her M.Div. from School. He is also on the School. Her scholarly focus is on Duke Divinity School. In addition leadership team for the Duke Paul’s letters in relationship to to her ecclesial ministry, she has Innovation and Entrepreneurship the formation and transformation served Duke as a member of the Initiative, serving as senior of Christian identity. She is an Board of Trustees, and been a strategist for education. He ordained priest in the Episcopal member of the Board of Visitors has written or edited over a Diocese of Alaska and is canoni- and the Alumni Council for dozen books and many articles, cally resident in the Episcopal Duke Divinity School. She has including the book Embodying Diocese of North Carolina. In also been a field education Forgiveness: A Theological addition to her academic work, supervising pastor for Duke Analysis. He is ordained in the she has served the church as Divinity School students. United Methodist Church and is theologian in residence and a member of the Western North minister in residence. Carolina Conference.

2 | DIVINITY The dean’s Perspective Grounded in the Story: Duke Divinity School’s Methodist Identity by Richard B. Hays

“Why does Duke Divinity School maintain its affilia- from beyond our own communal life; (2) we lacked a longer tion with the United Methodist Church?” Not infrequently, historical view, and without realizing it we began to recapitu- someone asks me this question. When the question is asked, late in microcosm the church’s long experience of heresies it is usually not just a simple request for information; it is and schisms; (3) we became internally focused and insuffi- more often a challenge. ciently engaged in mission to the wider world. Some argue that a university divinity school should To make a long story short, I eventually went on to pursue maintain a stance of non-confessional neutrality, or radical the academic study of Scripture and to reground myself in pluralism. They sometimes regard Duke’s specific Methodist the specific disciplines of my own Methodist tradition. I ties as meddlesome interference with the academic business came to believe that it is wiser for Christians to be rooted in of the university. Others contend that Protestant denomina- a particular tradition than to imagine we can conjure a truer tions belong to the past, not the future, of the church. The and more faithful church or school out of thin air. Everyone United Methodist Church looks like an lives and thinks out of some tradition, unwieldy bureaucracy that hinders the Our particular history some story. We do well to claim the school’s mission more than it helps. story that gave us birth and shaped us. And others have theological or gives us both a legacy to We may work to renew or reform the political quarrels with the Wesleyan/ celebrate and a charge to community that gave us the gift of that Methodist tradition: the Methodist story. But apart from grounding in the Church is too liberal or too conservative carry forward the gospel in particular story, we are like Lennon on social issues, too vague on escha- our own time and place. and McCartney’s “Nowhere Man, tology, too optimistic on sanctification, living in a nowhere land, making all his and so on. Why not cut the ties? nowhere plans for nobody.” The underlying assumption behind the question seems The actual history of Duke Divinity School is deeply to be that ecclesial particularity is problematic and that the shaped by its grounding in Wesleyan and Methodist school would be stronger if it had a generic identity purified traditions. Of course, those traditions bear their own char- from any particular denominational coloring. acteristic flaws and blind spots. But they also offer us a To explain why I think this assumption is wrong, I want to firm scriptural foundation, a deep confidence in God’s tell you a story. powerful grace, a passionate hope for transformation of Back in the 1970s, my wife and I joined several other broken people and institutions, and a generous ecumenical strongly committed young Christians in forming a house spirit that welcomes communion with other Christians of church, which we called Metanoia Fellowship. We rejected all stripes. Our particular history gives us both a legacy to all ties with established churches because we wanted to start celebrate and a charge to carry forward the gospel in our fresh and recreate the pure New Testament church that we own time and place. read about in the Acts of the Apostles (Acts 2:41– 47; 4:32– The more discerning question, then, is not “Why does 35). We prayed together daily; we had free-form worship Duke Divinity School maintain its affiliation with the services with guitar music; we sought to share our goods United Methodist Church?” The wiser questions are, “What with those who had needs; and we created our own decision- is the meaning of Duke Divinity School’s United Methodist making structures from the ground up. It was a spiritually identity, and how does that particular identity shape its profound and formative experience for all of us. mission in the university and the world today?” That is the But within three years, the community began to fracture. question addressed by this issue of DIVINITY magazine. I think there were three important reasons for our disin- tegration: (1) We were not accountable to anyone beyond Richard Hays is the Dean and George Washington Ivey ourselves, and so we lacked the wisdom of critical perspective Professor of New Testament at Duke Divinity School.

spring 2014 | 3 4 | DIVINITY Maintaining Good Roads

The Relationship between Duke Divinity School and Methodism

The connection between poverty and theology will provide the vitality needed to maintain this historic road

by Edgardo Colón-Emeric | art by Jo Reimer

heologian David Kelsey Chapel Drive, AAR/SBL Court, world. In the last decade, the school has describes all theological The Duke Endowment Turnpike, grown in most measures: faculty, staff, schools as located at the Cameron Boulevard, and the United students, programs, and facilities. Given T intersection of several Methodist Parkway. It’s worth the contrasting position of the UMC major highways. First, you have roads exploring our location at this cross- and Duke Divinity School, it seems like Azusa Street or Via Vaticana or roads. From where we are located, fair to ask, Is the United Methodist Aldersgate and the ecclesial traditions are all of these roads still valuable? Parkway worth maintaining? that these each represent. Second, you From the Divinity School side, grum- have the roads from Athens and the Troubled Crossroads bles can be heard of how the mainline classical tradition of education as char- The United Methodist Church in the should be pushed to the sideline and acter formation, or paideia. Third, you United States is in decline. The statis- that the future of Duke Divinity lies have the autobahn from Berlin and tical tale is one of woe upon woe. The along another road. Moreover, it is not the modern university with its focus last year of net membership growth clear that the road connecting Duke on research and its goal of scientific was 1965. To make things worse, given to Methodism moves much intellec- knowledge, or wissenschaft. A theo- the median age of United Methodists, tual freight. What is Wesley next to Vi

ll logical school is the hamlet growing some are warning of an impending Barth? What has Durham to do with age around the crisscrossing of these roads; death tsunami within this generation Aldersgate? A tradition that grew

by its ethos is defined by its roadmap, the that will decimate the denomination. out of the evangelical revivals of the t

h state of maintenance of these roads, Duke Divinity School, in contrast, is mid-18th century and grew old during e S and the plans for future construction. at the top of its game. It is regarded as the cultural upheavals of the late 20th ea

, © 2013 J A road map of Duke Divinity School an excellent theological school, one of century may not have much to offer would show many streets. There is the best in the United States, if not the the 21st. o R eimer spring 2014 | 5 From the United Methodist side, finger-pointing can be seen from those who blame seminaries for the decline of the church. At the last General Conference of the United Methodist Church in 2012, various petitions sought to sever relations with semi- naries that appear to do a better job graduating staff for NGOs than forming pastors for the church. Given the number of Duke alumni serving churches, the Divinity School was not the target of these petitions, and yet they point to deteriorating road condi- tions that affect all of us. The relationship between univer- sity divinity schools and the church has always been conflicted. The institution that we call the “university” arose in the cities of medieval Europe where teachers of theology, law, and medi- cine organized themselves into guilds. These academic guilds would receive this is not a bad place to be. You only found in other ecclesial traditions and students from all over Europe and hear honking on busy roads. their theological institutions. But they confer degrees universally recognized are also not simply generic commit- throughout Christendom. Though A Vital Highway ments. They are the boundary stones it was licensed by the church, the The truth is that the United Methodist that mark the road connecting Duke university theological school (unlike Church and its predecessors have Divinity to Methodism. cathedral schools or monasteries) was provided a vital artery circulating not simply an extension of the church. faculty, students, and resources to The Centrality of Scripture From the beginning, church hierarchs Duke Divinity School. Though we John Wesley described himself as a struggled with maintaining these tricky do not have the Cross and Flame homo unius libri, “a man of one book.” relations, at times setting up roadblocks displayed at the entrances and exits, By this he did not mean that he read around the university and at times the United Methodist Highway only the Bible, but rather that his allowing unimpeded freedom. When winds its way through the ethos of thinking, beliefs, and values always I hear about Methodist legislation Duke Divinity School in profound began and ended with the Bible. Duke proposing that bishops sit on search ways. What is Methodist about Duke Divinity’s promotion of “scriptural To

committees of divinity schools, or that Divinity School? As I see it, three imagination” and “traditioned innova- wa the seminary curriculum needs to add a things: the centrality of Scripture, tion” are characteristically Methodist r d certain course, or that the power of the an ecumenical vision, and a holistic ways of approaching the theological M i ll C purse should be used to sway schools understanding of the theological task. Historically, Methodism has been it this way or that, this is not news. We vocation. These three commitments resistant (though not immune) to y , © 2013 J have been here before, and perhaps are not uniquely Methodist; they are fundamentalism, rationalism, and tradi- o R eimer 6 | DIVINITY tionalism, and this resistance has been that the school includes faculty and competitors for a dwindling market passed on to Duke Divinity. Honoring students from many denominations share. On the other hand, it is easy to Scripture and tradition demands crit- testifies to the catholic spirit that mistake the diversity of denominations ical inquiry, not demolition. represents the Wesleyan heritage at its represented at the Divinity School for It also demands witness. At Duke, best. Methodists have never claimed eclecticism or pluralism and thereby the pulpit is not far from the lectern, to be the church. Indeed, for a long lose sight of the goal of ecumenism: and I am amazed at the facility with time it did not even claim to be a “that they may all be one” (John 17:21). which our students and faculty move church but rather understood itself as from one to the other. A lecture on a reform movement in service of the Holistic Understanding the Gospel of Luke might conclude church, playing a role in the Church of of the Theological Vocation with a series of homiletical suggestions England analogous to that played by In a landmark essay titled “Theology for proclamation. A colleague might the Jesuits within the Roman Catholic and Sanctity,” Swiss theologian Hans lecture on the sources of Frederick Church. Methodism was an early Urs von Balthasar makes a remark- Douglass’ thought one hour and promoter of the ecumenical move- able observation. Since the Middle preach on the passion of Christ the ment, and Duke Divinity has a legacy Ages and the rise of the university next. In this way, Duke continues the of some of the finest ecumenical theology school, very few saints have tradition of the medieval university theologians. Robert Cushman, who been theologians and very few theolo- that Wesley inherited from Oxford, was dean of the Divinity School and gians have been saints. For all intents in which reading Scripture, disputing professor of theology, was an official and purposes, theology and spiritu- observer at the Second ality have been divorced. When John Vatican Council. Wesley paused to consider the state Charles Wesley’s plea to Geoffrey Wainwright, of the Methodist societies, he asked, “unite the pair so long now Robert Cushman “Why is it that the people under our Professor Emeritus of care are no better?” The answer that disjoined, knowledge and Christian Theology, he gave is telling: “Other reasons may chaired the Methodist- concur; but the chief is, because we are vital piety” names a need and Catholic Dialogue for not more knowing and more holy.” It is deep-felt desire which the decades and played easy to forget that, from the beginning, a significant role in Methodists wrestled with the question Methodist movement drafting the document of how to form leaders for the move- bequeathed to Duke University that marks the high ment, and the chief deficiencies they point of multilateral identified in their preachers were a and the Divinity School. ecumenical dialogues: lack of knowledge and of holiness. Baptism, Eucharist, Duke Divinity School is not a church. theology, and preaching were integral and Ministry (BEM). Yes, many professing Christians are to the theological teaching vocation. Duke Divinity’s commitment to in this institution. We use words that serve the church catholic grows from would not be heard in other schools Ecumenical Vision theological roots sunk deep in a in this university, such as covenant, The seal of the Divinity School Methodist identity, but it is a commit- obedience, worship, and truth. But the engraved outside the Kilgo entrance ment in constant need of attention. Divinity School is not a church. For one points to the ecumenical movement On the one hand, in a time of main- thing, it does not baptize. Nevertheless, from which Duke Divinity benefits line institutional decline it is tempting the fact that spiritual formation is and to which it contributes. The fact to see other ecclesial traditions as part of the curriculum of the Divinity

spring 2014 | 7 School says something important about the kind of academic excellence pursued in this place. The intellectual virtues and the moral virtues are meant to grow together. I think it is not too off the mark to say that the hope for our graduates is that they will be, in the words of von Balthasar, “kneeling theologians.” We want to train holistic intellectuals whose practice of science (wissenschaft) is purified and perfected by the gift of the spirit of wisdom. Duke University’s motto, Eruditio et Religio, was adopted at a time when the roads connecting Berlin to Aldersgate and Athens were heavily travelled. Times have changed, and Charles Wesley’s plea to “unite the pair so long disjoined, knowledge and vital piety” names a need and a deep-felt desire that the Methodist movement bequeathed to Duke University and the Divinity School. include cities like Lima, Perú. There civic responsibilities. Socrates had rich The Road Less Travelled was one thing lacking from the North friends who wanted to use their wealth I began these reflections by locating American theological school and from and influence in his defense. But to Duke on the map of theological educa- Duke Divinity—poverty. their consternation, Socrates waived all tion with the assistance of David Poverty and truth often have a such offers, because he recognized that Kelsey’s cartographical categories. I profound connection. In Plato’s such powerful allies actually weakened have described the markers defining account of Socrates’ trial before the his case. Socrates understood some- the road that connects Duke Divinity people of Athens, Socrates declares his thing that the Wesleys underscored. to the Methodist Church with the conviction that he is a gift of God, a Voluntarily embracing poverty and hope of making a case for the impor- gadfly sent to arouse the city of Athens understanding the truth are related. tance of maintaining and improving from its philosophical slumber. As one Studying at Christ Church in Oxford, these roads. Fred Herzog, professor might expect, the Athenians asked befriending the poor, and visiting the of theology at Duke, pointed out that him for proof. What evidence did he imprisoned belong together. there was a big omission on the map have to substantiate such a bold, even The connection between poverty sketched by Kelsey. Kelsey had asked boastful, claim? To which Socrates and theology is one that has become what is “theological” about theological replied, “I have a sufficient witness that clearer to me as I have travelled to I speak the truth, namely, my poverty.” Central America to work with the

education, but Herzog proposed that B y in order to answer the question, the Socrates did not profit by his teaching. Methodist Course of Study in El pass map that traced clear routes to Berlin On the contrary, his love for the truth Salvador. While in that country, I have , © 2013 J and Athens had to be expanded to had led him to neglect his familial and had the opportunity to visit the small o R eimer 8 | DIVINITY your mind,” which we have engraved “service and witness to the Triune God in the walls of Duke Divinity? in the midst of the church, the academy, The implications of Romero’s motto and the world,” then an expectation of for theological education were spelled suffering should be concomitant with a out by one of his priests, the Jesuit commitment to service. scholar Ignacio Ellacuría. First, Sentir If Romero is right about the semi- con la Iglesia calls for thinking with nary being the hope of the church, the poor. In the words of Ellacuría, then perhaps Duke Divinity can be a “The university should become incar- sign of hope for the United Methodist nate among the poor, it should become Church precisely by reminding it of its science for those who have no science, origins in a university-bred movement the clear voice of those who have no that combined poverty with truth. No voice.” Building a road that connects doubt someone will dismiss this possi- Duke to El Salvador or even to East bility as a dead end. The way looks too Durham requires a reassessment of our utopian—but this is to be expected for research agendas. Perhaps the most an institution trying to stay in touch important questions for disputation with the teachings of a poor, itinerant are not coming from Berlin, Athens, rabbi “in whom are hidden all the or even from Aldersgate. Perhaps the treasures of wisdom and knowledge” most important questions are coming (Colossians 2:3). Perhaps the dirt from Central Prison in Raleigh or Roca roads of El Salvador are the shortcuts Eterna (Eternal Rock Evangelical connecting Durham with Jerusalem, Methodist Church) in Ahuachapán. where all roads lead to the cross— house that serves as a martyr’s shrine Second, Sentir con la Iglesia calls from whence comes the true hope of to Archbishop Óscar Romero. One for suffering with the poor. Ellacuría the world. of the items displayed there is his continues, “If our university had episcopal miter with the motto Sentir suffered nothing during these years of con la Iglesia. This phrase, which has passion and death for the Salvadoran About the Artist its origins in the spiritual exercises of people, it would mean it had not Ignatius of Loyola, is hard to translate. fulfilled its mission as a university, Jo Reimer is an artist in Portland, It can mean “to think with the church” never mind displaying its Christian Oregon. Her series of map collages or “to feel with the church” or “to inspiration.” What would it mean was inspired by her collection of road perceive with the church.” The experi- to say that Duke Divinity School maps and the places and themes ence of teaching theology in the land remained unaffected by the struggles that they evoke from her travels. The of confessors and martyrs has led me facing the United Methodist Church? piece on this page, ByPass, evolved to ask, What has Durham to do with What witness would be offered by from thoughts about how freeways San Salvador? In a time of civil war, a theology school that is flourishing have affected the economy of small Romero thought that the seminary was while its hometown languishes under towns. Other series have been inspired the hope of the church in El Salvador. economic inequities? If chief among by themes ranging from the book What would it mean to make the Duke University’s goals is the pursuit of Romans to the sense of touch to Ignatian phrase Sentir con la Iglesia and application of “knowledge in nature. To see additional examples of the goal of the Pauline exhortation, service to society,” and if at the heart of her work or to contact her, visit her “Be transformed by the renewing of the mission of Duke Divinity School is blog: http://joreimer.com.

spring 2014 | 9 sustaining health for both

body and soul

John Wesley’s booklet Primitive Physick emphasized the importance of care for physical health as part of holistic ministry

by Randy L. Maddox

ecently a church-related college asked me to address its students about the value of their Methodist heritage. Hearing of the assign- Rment, a colleague playfully asked, “What can a white-haired guy say about an 18th-century white-haired guy that would be of interest to college students today?” While acknowledging the chal- lenges, I responded that this assignment resonated with my vocation as a scholar of Wesleyan traditions. As I wade into stacks of Wesley letters, pore over 18th-century newspapers, or try to ferret out John Wesley’s (frequently uncited!) sources in his publica- tions, I certainly want to understand these materials in their historical location. But I also bring to this study a sense of our present setting. This sense often helps to discern the roots of challenges that still confront us; just as importantly, it can cast light on overlooked or undervalued resources in our heritage.

10 | DIVINITY A good example is a booklet published Wesley instructed his assistants (traveling lay in 1747 by John Wesley titled Primitive Physick, which lists over 300 illnesses, preachers) to be sure that every society was wounds, and other health issues and supplied not only with devotional writings but offers suggested treatments for each. The treatments are generally native also with the Primitive Physick, “which ought herbs and naturally occurring elements, to be in every house.” with scattered recommendations of cold-water bathing and mild elec- — “Large Minutes,” Q. 42 trical shock. When I began to focus on Wesley studies in the 1980s, this true holiness” (Farther Appeal, Pt. I, years include not only assurances to his booklet was rarely mentioned—and §3). They also know that Wesley had to correspondents that God desired their if it was, it was cited as an example of defend this emphasis on present spiri- physical health, but also suggested Wesley’s credulity in depending upon tual healing frequently, even to fellow treatments and frequent exhortations folk remedies or the folly of meddling revivalists like George Whitefield. to practices of diet and exercise that in a field where he did not belong. At But fewer of his Methodist descen- can improve and sustain health. this same time, calls were increasing dants are aware that John Wesley in our culture for more holistic health was just as insistent that the Great Abiding Concern care, and specifically for more attention Physician’s unquestionable design is of Wesley’s Ministry to preventive care and promoting well- to “heal soul and body together,” to None of these letters contain a hint ness. As I took up Primitive Physick in nurture “both inward and outward that Wesley viewed his health advice as this setting, I was struck that Wesley’s health” in this life (letter to Alexander less important than his spiritual advice. preface to his collection of remedies Knox, Oct. 26, 1778). Wesley empha- This was in keeping with his training. culminated with a set of “plain, easy sized this point because so many in his Priests were often the only university- rules” for retaining health. This led me day questioned it. Puritan theology educated persons in 18th-century to explore Wesley’s interest in health had permeated English Christianity English villages. The newly domi- and wellness more deeply in its context. for over a century, fostering an under- nant “Anglican” model of ministry The result was a growing conviction standing of providence that viewed elevated concern for the physical that Wesley’s publication of Primitive calamity and disease as divinely health of parishioners to a central Physick was neither an idiosyncrasy nor intended, usually to teach a spiritual aspect of pastoral care. While priests merely a personal avocation. Rather, it lesson. On these terms, one should were not expected to dispense medi- reflected the heart of his understanding not assume that God’s present design cines or perform medical procedures, of salvation, was an abiding concern was physical healing; rather, God’s they were strongly encouraged to offer in his ministry, and was central to the purpose in inflicting ailment was often “physic”—general instruction in the mission of early Methodism. specifically to remind us not to become nature of health and suggestions for too attached to earthly things like sustaining or restoring it. To prepare Integral to Salvation health. This broadly shared view can priests for this role, basic medicine was To begin with the first point, most be found even in the hymns of John part of their university studies. Methodists recognize that John Wesley’s brother Charles; one framed From the diary that he began at Wesley refused to limit salvation to as a prayer for parents whose child Oxford, we know that Wesley read forgiveness of sins and a guarantee has smallpox, for example, affirms in extensively in works about health. of eternal blessing. He insisted that it the second stanza that “Love inflicts When he became a missionary priest in also included through the work of the the plague severe” in order to “tear Georgia, he purchased a text on medic- Spirit, “a present deliverance from sin, our hearts from earth away” (Family inal herbs native to the region. His a restoration of the soul to its primitive Hymns 1767, 76–78). This makes it all desire to stay current was lifelong and health ... the renewal of our souls after the more striking that at least a quarter included consultation of Philosophical the image of God in righteousness and of John’s private letters in his later Transactions of the Royal Society and

spring 2014 | 11 Medical Transactions of the Royal not only with devotional writings but the healing effect of repentance and College of Physicians. also with the Primitive Physick, “which faith. But Wesley quickly adds that After his return from Georgia, ought to be in every house” (“Large many emotional disorders are owing Wesley went to neither his old life Minutes,” Q. 42). And when it became to inappropriate diet or insufficient as a fellow at Oxford nor a parish in necessary to shut down the clinics, he exercise. His sermon “Heaviness the Church of England. Drawn into created the position of “visitor of the through Manifold Temptations” the emerging revival, he embraced sick” in each society, with these respon- develops this point pastorally, the “more vile” ministry of open-air sibilities: “To see every sick person explaining to his followers that some evangelism and caring for the growing within his [or her] district thrice a of their spiritual heaviness is caused cadres of followers. As he settled week; To inquire into the state of their by bodily disorder, acute diseases, into this new role, Wesley noticed the souls, and to advise them, as occa- calamities, poverty, and so on, and numerous people (particularly the sion may require; To inquire into their should be dealt with accordingly. poor) in his audiences and society disorders, and procure advice for them; Returning to my point of initial meetings who had health needs but To relieve them, if they are in want” surprise with Primitive Physick, little access to the parish priest or (Plain Account of the People Called Wesley consistently prioritized natural private physicians. Wesley’s pastoral Methodists, §XI.4). preventive care. At the top of his list concern drove him to offer them was the importance of regular exer- physic as well, belying any suggestion Holistic Approach cise. As he put it in a letter to Peard that he thought meeting their spiritual to Health and Healing Dickinson (June 15, 1789), “exercise needs alone was sufficient. Initially he Wesley bequeathed to his ecclesial is the best medicine” for recovering not only offered advice but also set descendants a strong precedent of and sustaining health of both body up free clinics in Bristol and London caring for soul and body, both as a and soul. In the preface to Primitive where they could obtain medicines. As personal ideal and as a standard of Physick (and scattered through his the Methodist movement spread across ministry to others. He also modeled for letters), Wesley also offered advice on England, this form of ministry to the them a holistic approach to physical diet, appropriate sleep, and cleanliness whole person proved unworkable. health itself. as central to preventive care. Wesley was rarely available to offer First, while he consistently affirmed When preventive care failed, the the benefit of his training in physic the possibility of miraculous healing, remedies that Wesley recommended because of his itinerant leadership, and Wesley avoided advocating prayer for for treating ailments were not the few of his lay preachers had appro- healing without seeking medical care. compound medicines favored by many priate training. So Wesley distilled This reflects his general convictions physicians and apothecaries. He priori- his advice in Primitive Physick, which about divine-human agency, where tized instead treatments that were was reprinted frequently and sold at faithful participation in the means God widely and cheaply available, because a minimal cost, as a companion to his has provided is the ordinary way of he was concerned that basic care be spiritual guidance offered in collec- “working out” what God is “working available to the whole community— tions of sermons. And he peppered his in” us. especially those who could not afford letters with advice on both spiritual Similarly, Wesley rejected accounts the emerging professionalized care of and physical health. of health and healing that attended the modern age. solely to either the physical or the Imbedded in the Mission spiritual dimension of human nature. Living well and Dying well of Early Methodism In “Thoughts on Nervous Disorders,” For all of his encouragement to culti- In keeping with his personal commit- for example, he chides physicians who vate the health of body and soul that ment, Wesley imbedded care for the assume that all troubled emotional God desired for them to enjoy, Wesley whole person into the mission of early states are natural disorders, thereby considered it a distinctive mark of his Methodism. He instructed his assis- dismissing the possibility that some Methodist people that they die well. tants (traveling lay preachers) to make instances of remorse might be “the They knew that this life, while deeply sure that every society was supplied hand of God upon the soul” requiring valuable, was a penultimate state. We

12 | DIVINITY are meant to reside ultimately in God’s affirmed with Wesley that, in death, surely part of our heritage worth cele- loving presence. Therefore, they did “the best of all is, God is with us.” brating—and appropriately emulating not fear death or struggle desperately This balance, like Wesley’s holistic in our own discipleship and ministry. to cling to life as it faded. Rather, they understanding of salvation and holistic gloried in all that God had done, and approach to health and healing, is

Some of the Remedies from John Wesley’s Primitive Physick

On Diet On Exercise All pickled, or smoked, or salted food, and all high-seasoned, A due degree of exercise is indispensably necessary to is unwholesome. health and long life. Walking is the best exercise for those who are able to bear it; riding for those who are not. The For studious persons, about eight ounces of animal food, open air, when the weather is fair, contributes much to the and twelve of vegetable, in twenty-four hours, is sufficient. benefit of exercise. Water is the wholesomest of all drinks; quickens the appetite, and strengthens the digestion most. Those who read or write much should learn to do it standing; otherwise it will impair their health. Malt liquors (except clear small beer, or small ale of due age) are exceeding hurtful to tender persons. The fewer clothes any one uses, by day or night, the hardier he will be. Tender persons should eat very light suppers, and that two or three hours before going to bed.

Remedies for specific ailments

The Asthma A Cough Extreme Fat The Head-Ache Cut an ounce of stick Every cough is a dry cough Use a total vegetable diet. Rub the head for a quarter Liquorice into slices. Steep at first. As long as it continues I know one who was entirely of an hour. Or, apply to each this in a quart of water, four so, it may be cured by cured of this, by living a year temple the thin yellow rind of and twenty hours, and use chewing immediately after thus: she breakfasted and a lemon, newly pared off. it, when you are worse than you cough, the quantity of supped on milk and water usual, as common drink. pepper-corn of Peruvian bark. (with bread) and dined on The Iliac [Ileac] I have known this to give Swallow your spittle as long turnips, carrots, or other Passion much ease. as it is bitter, and then spit out roots, drinking water. [i.e., obstructed bowel] the wood. If you cough again, Apply warm flannels soaked in do this again. It very seldom spirits of wine. Or, hold a live fails to cure any dry cough. Or, puppy constantly on the belly. make a hole through a lemon and fill it with honey. Roast it, and catch the juice. Take a tea-spoonful of this frequently.

Read more about John Wesley’s Primitive Physick in an interview with Randy Maddox at Faith & Leadership: www.faithandleadership.com/qa/randy-maddox-john-wesley-says-take-care-yourself

spring 2014 | 13 The Gifts of Methodism for Biblical Studies Three New Testament scholars at Duke Divinity School discuss the influence of the Methodist tradition on their understanding of Scripture

Moderated by Jason Byassee

For many decades, scholars have debated whether the academic study of the Bible should require faith commitments to be checked at the door of the classroom. Some have contended that personal religious practice and belief should be kept at arm’s length from the work of scholarship. In contrast, Duke Divinity School provides examples of top biblical scholars who seek to integrate their personal commitments to the church with their scholarly work. Richard Hays, Ross Wagner, and Brittany Wilson sat down for a conversation about Wesleyan approaches to the Bible, how their respective generations of scholars see things differently, and what’s distinctive about Duke Divinity School’s approach to the Bible.

14 | DIVINITY Biblical scholars are profession- grally connected with sanctification. ally committed to understanding and To read well is to become a commu- teaching what the text says. How nity that takes on the mind of Christ could being Wesleyan enter into that? and walks the way Christ walked. Brittany Wilson: I can’t help but Being a Wesleyan makes one attentive read the text as a Wesleyan. It’s the to those things. tradition in which I was formed. I find that I notice things about the text that What distinctive emphases in your those not formed in a Wesleyan tradi- work derive from the Wesleyan Richard B. Hays tion will not see. For example, when tradition that formed you? Dean and George Washington Ivey I read Acts, I see how God acts and Richard Hays: When I started out Professor of New Testament humans respond. God or the kurios as a New Testament scholar, I had no [Lord] or the Spirit initiates, and then intention of saying, “I will pursue a says our sins are forgiven. It’s trans- humans respond. You won’t always see Wesleyan approach.” I became aware formation into a new life. One of the that emphasis in the scholarly literature. of my deep Methodist formation after texts that most clearly articulates this I published Echoes of Scripture in is this passage in Romans 8: “There Ross Wagner: Being formed in the Letters of Paul. Christian Beker is therefore now no condemnation a Methodist church, a community [of Princeton Theological Seminary] for those who are in Christ Jesus,” shaped by Wesley, also helped prepare characterized it as an example of it begins. Often the Reformation me to read the text. Wesley beats the “Methodist pietism,” referring to my traditions focus only on this phrase. drum of prevenient grace: all we’re emphasis on the real possibility of But the text goes on: “For the law called to do and be is a response to the transformation of a community of the Spirit of life in Jesus Christ God’s prior action. Wesley has encour- through the power of the Spirit. has set you free from the law of sin aged me to continue to look for the Salvation for Paul is not simply a and death. ... [God] condemned sin Spirit’s justifying work, which is inte- matter of forensic declaration that in the flesh.” Here’s why: “hina [so

spring 2014 | 15 that] the just requirement of the law other. That’s the heart of Wesley. What texts often subvert the cultural norms of might be fulfilled in us who walk not God does for us in Christ, God also their time, and that subversion relates according to the flesh but according does in us. Justification is linked to sanc- to the message of the gospel itself, the to the Spirit.” I thought I was just tification, and the pattern of Christ’s audacity that God came down in human reading Paul, but my formation in the life becomes replicated in the lives of form, breaking open human categories. Methodist tradition helped me to see believers in the community. Philippians that in the text. also sounds the note of joy. Wesley hays: When I began to feel called comes back over and over to the phrase into teaching, I wrestled with whether wagner: An important theme to me “happy and holy” as the goal of the to apply in systematic theology or is how much the missionary context Christian life. Joy is linked to fellowship in New Testament, even while I was shapes the way that Paul articulates with God, which requires sanctification. filling out applications. I decided I his theology. He understands God to would go into biblical studies because be calling into being communities of hays: Wesley’s Explanatory Notes on that seemed to be where the deepest Jews and Gentiles. Everything Paul the New Testament borrows a great roots of the church’s problems were. does is oriented toward participating deal from Johann Bengel, but things Much of the approach of a certain in the work of the kingdom embodied he changed were about the passages kind of modernist biblical criticism in these communities. For Paul, the in Paul that talk about the law. Wesley was corrosive of the church’s faith emphasis is not just individual conver- insists that the law does give expression and mission. I wanted to deal with sion but conversion of a community to the righteousness of God that Paul what I thought was the taproot of that will display Christ. This really is talking about. The Sermon on the the problem. What’s wrong with the resonates with Wesley’s link between Mount is also central to Wesley. And church is not that we don’t have a personal and social holiness; his Wesley doesn’t read the Sermon on the contemporary message or technologi- passion to save souls included a belief Mount as Reinhold Niebuhr did—as an cally sophisticated delivery. It’s that in the gospel’s power to compel the impossible ideal. It’s an actual call to a we need to recover why we exist in the church outward from its own walls. righteousness that exceeds that of the first place. scribes and Pharisees. wilson: This isn’t exclusive to How would you characterize Wesley, but he understood Scripture as Why should a church beset with so many Duke Divinity School’s approach a living document, a living word. That other worries invest in biblical studies? to Scripture? governs the questions I have when I wagner: The only reason the wagner: The notion of forming a approach the text. Yes, I read it atten- Methodist church exists at all is scriptural imagination is a unifying tively and in context—but I try to have because we’ve been given a story project among our faculty. Scripture in view what this word has to preach to about God’s action for us in Christ tells us the truth about ourselves, our us today. and his continuing action in and through us as God redeems the world. Are there particular texts you’re more We need to keep coming back to that drawn to than others, and if so, can foundational story about God to gain that be traced to Wesley? our bearings. We have no idea what wagner: Wesley loves 1 John and problems we have or how to address its theme that to be Christian is to them until we can understand the walk the way Jesus walked. And he world from God’s perspective. also refers to Philippians 2, to have the “mind of Christ.” Paul uses this wilson: To read texts in their own hymn about Christ to explain how the context, from a confessional point of Ross Wagner community should behave toward each view, takes humility and grace. These associate professor of New Testament

16 | DIVINITY world, and our God. Teaching Scripture such a way that now Brittany’s schol- is a process of learning how to inhabit arship can read Luke as narrative that story and live in light of it in a without having to justify it. concrete time and place. This goes far beyond the Bible department. Duke What particularly Methodist pitfalls students are formed to be thoughtful exist in New Testament studies? readers, committed to allowing God to hays: One is overconfidence about use Scripture to form their thoughts human capacity that can shade into and affections. Wesley uses the word Pelagianism, which Wesley also Brittany Wilson happy—we might choose the word wouldn’t want. Some Methodist circles assistant professor of New Testament joy—but he has an awful lot to say exhibit a kind of do-goodism, in which about our heart. passion for justice gets disconnected from God. Another pitfall is expe- Black Church Studies, Thriving Rural hays: Both fundamentalism and liber- rientialism. Methodist candidates Communities—there’s a wideness to alism flatten the scriptural witness. for ministry aren’t required to study the vision of what human flourishing We’re trying to inhabit the scriptural biblical languages. In my 33 years of looks like. That’s important for how we story in way that is more rounded and supervising doctoral studies at Yale teach Scripture here. deeper. We’re not the only place in the and Duke, I’ve had exactly one United world concerned about that, but it is Methodist doctoral student, and that’s When you look back over your life, characteristic of our approach. Ross Wagner! Methodists can be prone what will allow you to say, “That was to assume that we have experienced the Methodist biblical scholarship”? You three belong to different genera- grace of God and we’ll go out and make hays: In my “State of the School” tions in biblical studies. What changes the world right—without attending to address, I spoke of the way scholarship do you see across those years? the kind of scholarly grounding you get forms character. I would hope that a wagner: When Richard entered from studying languages. life formed by Wesleyan biblical inter- graduate studies, something was deeply pretation would embody fruit of the wrong. Coming in 20 years later, I wilson: Many Methodists don’t Spirit—love, peace, patience, joy, and found the field changed, with space know what to do with the Bible. They generosity—even toward enemies. You to talk about Scripture as a narra- may not read it—or they don’t know would hope that a Wesleyan biblical tive that shapes the life of community. how to read it or how to be distinc- scholar would not be an arrogant, Richard’s work helped that to happen, tively Wesleyan. What makes us preening self-promoter. along with Tom Wright, Don Juel, different from some other flavor of Chris Beker, Luke Johnson, Ben Christianity? The danger is that we wagner: Scholarship is a particular Witherington, and Joel Green, among lose our distinctively Wesleyan heri- discourse with real value, but our others. They asked big questions about tage to bland homogenization. calling is much wider. I hope to God and the shape of community life, see fruit beyond the academy in which are now very much on the table wagner: Another potential pitfall the lives of students taught and for New Testament scholarship. is more pietistic: to narrow Scripture’s communities affected. vision to “Jesus and me” and ignore hays: High boundaries separated the part of the gospel calling that was wilson: Writing for the academic the disciplines of biblical studies and the passion of the Wesleys—to go guild is something we’re called to do. theology. In the 1970s theologian Hans beyond the walls and challenge the But my goal is to write beyond the Frei described it as “obliviousness to social structures of day. This is part of guild, for those in the pews and for narrative as narrative.” A recovery the larger context of Duke: we have the pastors. Such scholarship spills over of biblical narrative has developed in Center for Reconciliation, the Office of into the local church.

spring 2014 | 17 J ohn

Methodism and the W esle y Missionary Imagination preaching

The rise and fall of the influence of Methodist evangelism ( stained on the American religious landscape—and a proposal for how to move forward

by W. Stephen Gunter glass ), E nglish S merican religious was preaching about “Sinners in the message could be seen in the influ- chool history has been shaped Hands of an Angry God” at the same ence of Phoebe Palmer and her significantly by the time that John Wesley’s Methodism “Tuesday Meetings for the Promotion / S t missionary imagination of the “warm heart” began to emerge. of Holiness.” . B A otolph of Methodism. From the early decades The preaching of Edwards and George Well into the 20th century, camp of the 18th century until the middle of Whitefield had a significant influ- meetings and revivals were staples ’ s the 20th century, Methodist theology ence on Wesley’s understanding of of American religious life, and they , A and practice played a key role in reli- the emotions and conversion. By the continued to emphasize sanctifica- ldersgate gious expression, social reform, and time of the Great Awakenings of the tion and the transforming power of cultural identity. At the beginning of 19th century, Methodism had come to the Holy Spirit. To be a Christian in the 21st century, however, the influence America’s shores, and Francis Asbury America meant to confess Jesus Christ , L ondon of Methodism seems to have waned in was leading Methodism to, in the as Savior, and Billy Sunday and Billy American religious and cultural life. words of John Wesley, “transform the Graham proclaimed this evangelistic , UK / P With regard to the gospel’s relevance, nation … and the Church; to spread message. But while we might think

it is not that our times are so radically scriptural holiness over the land.” of revivals simply as producing indi- hoto different from the 1740s or the 1850s or By 1850 Methodism emerged as the vidual conversions, Johns Hopkins the 1920s. But the missionary imagina- single largest denomination in America; University historian Timothy Smith © N tion of Methodism has been neglected, not until later waves of Irish immigrants shows that revivalism produced some eil H

and today modern Methodism has arrived would the number of Roman of America’s most far-reaching social olmes adopted a different message that fails Catholic adherents surpass Methodists. reform movements. The missionary to transform the church or the world. The Second Great Awakening was firing imagination of Methodism inspired / T

America’s religious imagination, and abolitionists, supporters of women’s he B

The Great Awakenings an era of revivals was ushered in with rights, prison reformers, and advocates ridgeman and Missionary Imagination the preaching of Charles Finney and for neglected children. During the First Great Awakening in the prayer meetings of Henry Ward What was this missionary imagi- the 1730s and 1740s, Jonathan Edwards Beecher. Once again the Methodist nation that captivated millions of A rt L ibrar

18 | DIVINITY y spring 2014 | 19 Americans for two centuries? It was The missionary imagination that captivated the optimistic message that people’s lives could be changed by the power of Americans for two centuries was the the gospel; indeed, through the perva- optimistic message that people’s lives could sive sanctifying influence of the Holy Spirit, not only individual lives but the be changed by the power of the gospel. nation itself could be transformed.

The Methodist Message Changes introduction states: “There are three like a highly cultivated garden without John Wesley once said: “I am simple rules that have the power to a fence, exposed to the ravages of the not afraid that the people called change the world. While they are wild boar of the forest.” Methodist should ever cease to exist ancient, they have seldom been put to According to Wesley, just keeping the either in Europe or America. But I am the test. But when and where prac- rules is not adequate: preach practice afraid, lest they should only exist as a ticed, the world of things as they were only and they will become Pharisees! dead sect, having the form of religion was shaken until a new formation, a The Pharisees in the New Testament without the power. And this undoubt- new world was formed. The Wesleyan era were conscientiously religious and edly will be the case, unless they hold movement is a prime example of this careful to keep the rules, believing that fast the doctrine, spirit, and discipline new creation that is formed when these this was the way they could please God. with which they first set out.” Modern three simple rules are adopted as a way Indeed, they thought that exacting Methodists are wringing their hands of living.” obedience to the rules would keep over Methodism’s loss of members That this book has become the them in love with God. and seemingly inexorable slide exemplar of the Methodist/Wesleyan Jesus’ conversation with the Pharisee into social, political, and economic way gives me pause. Passages from Nicodemus in John 3 reveals a different oblivion. This worry over numbers, the Gospels and the words of John perspective on our relationship to rules however, has neglected to examine Wesley himself contradict the assertion and to God. The kingdom of God does how the Methodist message has that living by these three simple rules not dawn in the world by people being changed in the past 50 years. Seeing constitutes the Methodist message and respectably religious. Knowing and how that message has changed might the Wesleyan way, or even that these keeping the rules does not initiate one reveal why Methodism appears to be observances by themselves have the into the reign of God. Observing reli- in serious decline. capacity to change the world. gious practices can all be done “from The missionary imagination that In the vestry of the Nicholson Square below,” but the work of God in the once characterized Methodism empha- Church in Edinburgh, Scotland, a world is initiated “from above.” sized holiness and transformation visitor will find a framed statement If Nicodemus had visited Duke through the work of the Holy Spirit. of these words attributed to John Divinity School, he would have discov- An example of the Methodist message Wesley: “Preach our doctrine, incul- ered that he did not yet have what we of today can be found in the book cate experience, urge practice, enforce call a scripturally formed imagination. Three Simple Rules: A Wesleyan Way discipline. If you preach doctrine only, Nicodemus resembles many modern of Living, by Bishop Rueben Job. The the people will become antinomians; if Methodists: earnestly believing that book is a bestseller, and it captures your preach experience only, they will adherence to three simple rules could the essence of what most modern become enthusiasts; if you preach prac- transform the world and keep you in Methodists teach in precept and prac- tice only, they will become Pharisees; love with God. tice: (1) Do no harm. (2) Do good. (3) and if you preach all these and do not John Wesley felt that many of his Stay in love with God. The booklet’s enforce discipline, Methodism will be Anglican contemporaries were like

20 | DIVINITY Nicodemus, confusing moralism with There can be no confusion whether the church’s message ceases to be the gospel. He preached a sermon at this comes “from above” or “from distinctively Christian, the missionary St. Mary’s (Oxford) on July 25, 1741, to below.” To receive the witness of the imagination is lost. The three simple address these concerns: “The Almost Spirit, one must be born from above. rules are far removed from “spreading Christian.” His text was Acts 26:28, The gospel is about what God is doing, scriptural holiness across the land.” “Almost thou persuadest me to be a not about what we are doing. This is Christian,” and he explored the differ- foundational to the church’s missionary The Way Forward ence between the “almost Christian” imagination, but it has nothing to do The answer for the contempo- and the “altogether Christian.” The with our human-centered moralism. rary Methodist church cannot be almost Christian believes sincerely Here I hasten to the defense of found simply by looking to the past. that the essence of Christian identity Bishop Job, who was the product This challenge of rediscovering the is wrapped up in religious practices: do of a much earlier generation who missionary imagination of Methodism good and do no harm. Actually, Wesley still remembered and cherished the confronts us daily basis at Duke has quite an inventory of such things in Methodist legacy of religious awak- Divinity School since we are called his sermon, both positive and negative: enings. We are now more than a to prepare people for ministry and do not oppress the poor, cheat, take generation removed from a Methodist service. From the first week after they the name of God in vain; do feed the membership who have made conscious arrive, Divinity students encounter hungry, care for widows and orphans, decisions to become Christians. Methodism’s original “social holi- visit the prisoners, etc. Wesley says that In over two decades of teaching ness” in covenant discipleship groups just obeying these commands, however, Methodist seminarians, I would gener- that connect acts of piety and deeds makes one no more than almost ously estimate that 5 percent of my of mercy. Each semester we offer Christian; he labels this “heathen students were asked in their Methodist multiple classes on Wesleyan theology honesty.” Moralism does not constitute churches to make that explicit deci- and forming disciples in a Wesleyan the essence of genuine Christianity. sion. We have been catechized to way, as well as classes that specifi- Implicit and explicit warnings against believe that we evolve into being cally address evangelism and the confusing moralism with the gospel Christian by simply joining the church. missional church. These classes are were at the heart of the Methodist The notion of professing Christ as fully subscribed every semester, our message for 200 years. The clear refer- Savior sounds, well, Baptist. So for students actively imagining new trajec- ence to which Wesley and Methodists most of us, Bishop Job’s three simple tories for the local church. have continually returned is Romans rules as the essence of the Methodist Lessons from Methodism’s evan- 8:16: “The Spirit Himself bears witness message makes perfect sense. gelical history are foundational to our with our spirit that we are children of Two of my good friends in the Duke ability to envision a missional future God, and if children, heirs also, heirs of community are religion department shaped by scriptural imagination. Duke God and fellow heirs with Christ.” To professor Shalom Goldman and Imam Divinity students will understand the be sure, Methodists have consistently Abdullah Antepli. I am certain that church culture bequeathed to them, but taught that being in love with and both Shalom and Abdullah would they enter that context with a sense of staying in love with God is central, and agree that “doing good” and “doing vocation fired by the gospel imagina- we hear phrases like “being perfected no harm” can reflect an honest desire tion. We pray that this new generation in love.” This, however, has nothing to stay in love with God. They might of divinity graduates will no longer to do with what we do. It has only to even say that it is in harmony with both confuse moralism with the missionary do with what God has done for us in Jewish and Islamic precept. And I think message that has the capacity to trans- Christ and what God the Holy Spirit they would both dispute the notion form society and the church. continues to work in us. that this is distinctively Christian. When

spring 2014 | 21 Why are you weeping?

Would you teach us?

How can we use vast human and material resources toward a new future God is giving? Do you believe because you have seen?

How can we create new synergies in our patterns of connection and conferencing?

How can we be born again when we are old? How were your eyes opened?

22 | DIVINITY leading with humility

A bishop in the United Methodist Church describes the importance of learning to embrace questions as part of faithful leadership

by Hope Morgan Ward iwant to know what pastors know,” I pastor, reflection group leader, practice of inquiry as I seek to lead remember thinking when I applied to occasional lecturer, less occasional as a bishop. I am in local, conference, Duke Divinity School. Decades later, preacher, encourager of applicants, regional, and global settings where I as a bishop of the United Methodist financial supporter, member of the have the opportunity to hear the kinds Church, my desire has changed. Board of Visitors and Alumni Council, of questions that people ask of the Instead of knowledge, I now seek and also trustee. Duke has been a hub Bible, of God, of themselves, of one inquiry. I want to ask what pastors ask. in my personal and professional life another, and of the world. Those of us My path into Duke University for four decades. who seek to lead the church do well and later Duke Divinity School was Seasoned now, with years of learning to embody humility in this changing neither linear nor focused. As a child and experience behind me, I know universe we inhabit. of the middle of the last century, I what I do not know. Paradoxically, this I have discovered that pastors in meandered in the stereotypical fashion posture feels like maturing confidence, our time are asking important ques- of so many of us in that generation. I which arises from deep awareness of tions: How might we create ancient/ was curious, with no long-term plan. the power and providence of God and new expressions of Christian commu- As an undergraduate, I explored the my own humble capacities in compar- nity and mission? How can we engage wide range of liberal arts, hoping at ison. I have learned that being willing a more diverse and expansive host of various times to become a political to ask questions—which reveals our people? How might we align resources scientist, a historian, an archaeologist, lack of knowledge—is to embody the toward the mission? How can we use an English teacher, or a lay person good hope of God’s wonderful rever- vast human and material resources who knows what pastors know. sals: the humble are exalted, the last toward a new future God is giving? My calling in ministry unfolded, and are first, the least are greatest, and the How might we recreate systems for I continued to learn in the commu- weak are strong. church governance and leadership nity of Duke Divinity School. I was My learning through years of development and church planting? first a student, and then a small-group connection with Duke Divinity School How can we build a culture of peer facilitator, field education supervising continues to prompt me to the biblical learning and partnership? How can we

spring 2014 | 23 create new synergies in our patterns of to take the resources to the edge, lead us through thickets of complexity. connection and conferencing? engaging people who are poor or We also know that on the other side I find these sorts of questions to be excluded? How can we embrace the of these tangles and thickets lies faithful and encouraging. Long lists gift of holistic salvation—body, mind, simplicity. We discover powerful of questions have biblical precedent. spirit, and relationship? insights as we move through this For example, the texts that move us Scholar Ronald Heifeitz teaches complexity, devoting studious and through Lent toward Easter are filled that effective leaders will be coura- prayerful energy to engage with with a myriad of questions. How can geous enough to lead with questions. texts, contexts, and circumstances. we be born again when we are old? Forward movement in community “What then shall we do?” The biblical How can we understand? Why do you ask me? Where do I get this living We who live and learn in the extended community of Duke water? How were your eyes opened? What do you say about this? Would Divinity School recognize the grace that washes over our you teach us? Do you believe? Why lives and sustains our work together. In profound gratitude are you weeping? Whom do you seek? Do you believe because you have to God, we will continue to learn together, drawing from the seen? Do you have any fish? Do you rich resources of our life in Christ, our life in learning love me? Is it I? What is that to you? Responses to these questions are community, and our life in mission to the world. found within the story of Jesus, a story that shapes our imagination with emerges from the lives of leaders question, posed in the church by a wonderful images: wind, water, light, who are spiritually attuned, awake, grounded and trusted pastor as spiri- life, bread, and fish. We mine this inex- humble, and curious. We are called to tual leader, can evoke wisdom. In the haustible imagery all our days, even as be a community with others who ask pastoral context, wisdom is given by it illuminates our way. These images questions, who wonder, and who hope. God as people are convened, chairs are arise from Jesus even as they lead us The conference’s leadership team has set in a circle, and questions are asked to Jesus. discovered within the faculty of Duke by a prepared and brave leader. Recently I have engaged with the Divinity School crucial resources for Schools of theological education leadership team of the North Carolina framing our questions well as we seek would be wise to lead with questions Conference in a learning covenant. faithful and inventive ways forward. such as these: What do leaders need We agreed to focus anew on our The art of Christian ministry requires to experience in theological educa- Wesleyan heritage and to invite faculty the embodiment of Christ’s life in indi- tion in order to lead the church in this from Duke Divinity School to help viduals and in community. In this time, new age? How can we inform the will us explore the newly articulated role when we face an array of challenges, along with the intellect? What are the of the district superintendent, the the church needs more examples of connections between academic success theological grounding of our polity, leaders who model the humble courage and pastoral effectiveness? How can we and the fascination and focus of John and courageous humility of Jesus. form spiritual leaders who will listen, Wesley on ministries both of health Congregational passivity is often the learn, and lead effectively? How can we and wellness and of engagement with fruit of pastoral timidity that parades engage technology to serve the church the poor. We have discovered that we as certainty. Laity have learned to ask and the world? How can students gain have many questions: What does it pastors questions, and pastors feel expansive experience as global citizens mean for district superintendents to the burden of providing an authori- who anticipate the reign of Jesus Christ be “chief mission strategists”? How tative answer. Rather than expecting over all people and all creation? can we teach and embody the polity of pastors to have the answers, we will be Duke Divinity School is embedded our church with scriptural grounding, better served to allow them to join the in the literal, historical, and figurative authenticity, and effectiveness? What community of those who seek wisdom heart of Duke University, and it is a practices in leadership will turn our from the resources of Scripture, the place that is asking many good ques- churches faithfully toward reaching work of the Spirit, and rich tradition. tions. The university is enriched by young people? How can we follow We know that our journey together this particular community of faithful Bishop Francis Asbury’s exhortation through questions and queries will scholarship and inquiry. At the heart

24 | DIVINITY of all scholarship, research, teaching, for knowledge and truth. Erudito et to explore spaces that are murky and and learning is the sense that there is Religio is inscribed in the university unclear. We need to discern wise ways more to be grasped and known and ethos. By definition, religious life is to engage this world while we remain explored. At the heart of the Divinity filled with awareness of the expansive faithful to the One who is ever new. As School is the particular vocation of reality of One beyond full definition or we ask good questions, we do so in the humility and awe and reverence that description or understanding. The life light of Jesus Christ, who was asked should follow from any serious study of of spirituality is essentially the life of many questions and who remains our theology—the study of God. This spiri- awe and humility, lived in wonder and example of humility and courage for tual vocation is the context for rigorous appreciative of mystery. By definition, leadership. We who live and learn in academic engagement, attention to academic life is the search for wisdom, the extended community of Duke personal and corporate spiritual life, using artistry of language to express Divinity School recognize the grace and prophetic engagement for justice, what is learned through the process of that washes over our lives and sustains reconciliation, and peace. the search. our work together. In profound As the first graduate school founded As Duke Divinity School and the gratitude to God, we will continue to within Duke University, Duke Divinity church continue to partner in the learn together, drawing from the rich School has a particular vocation: the mission of training leaders, we need resources of our life in Christ, our life bearing of humble confidence that the to be brave to ask the right questions. in learning community, and our life in truth of the gospel lies at the heart One of the best gifts we can offer new mission to the world. of the university’s continuing search pastors is space to think creatively and

Join us for Convocation & Pastors’ School! October 13-14, 2014 Duke Divinity School

Twenty-five years ago, Stanley Hauerwas and Will Willimon challenged the Christian church to live as a vital embodi- ment of the gospel, operating within today’s society but apart from its eroding values. The vision laid out in their book, Resident Aliens, still resonates with Christians today as we seek to be a faithful witness to the world. Join Hauerwas and Willimon as they engage with sociologist James Davison Hunter, Bishop Hope Morgan Ward, and pastors throughout the country to examine the impact of this book on clergy, congregations, and seminaries.

Learn more and register at http://divinity.duke.edu/cps

spring 2014 | 25 A Wesleyan Witness to Transform the World by L. Gregory Jones

believe a vibrant Wesleyan mentality with too many people Christian witness is the best invested in, and benefitting from, the hope for the renewal of status quo. We typically now reflect American society and for navi- the polarization of American politics Igating the complexities of our world. I rather than providing an example of also believe that the United Methodist a third way forward rooted in a deep Church is distinctively well-positioned and rich understanding of what John to carry forth such a vibrant Wesleyan Wesley called “scriptural holiness.” And witness in the future. we have settled for what John Wimmer I am aware that these are bold D’82, the program director in the reli- assertions, and there are plenty of gion division at the Lilly Endowment, © C reasons to cast doubt on both of these has called a contentment with “medioc- but had felt a need to leave when ollection claims. After all, to most 21st-century rity masquerading as faithfulness.” they began to take their faith Americans the Wesleyan under- More than once I have cringed more seriously.

of

standing and practice of Christian when hearing descriptions of United

Even so, I remain excited by the the

witness is largely invisible. The prob- Methodism that strike too close to C possibilities of a vibrant Wesleyan N amp ew lems seen in American society, from home. Jon Stewart described United witness, and I remain committed to M. D M - York ubourg economic challenges and disinte- Methodism as “the University of the United Methodist Church. I do eeting grating institutions on the one hand to Phoenix of religions.” Garrison so because, at our best, we offer an H istorical o polarized politics and obsession with Keillor’s song “Methodist Blues” , 1819 (

expression of Christian faith and life f

t entertainment on the other, look so includes this stanza: “The organist’s that helps people discover “the life that h e colour M S overwhelming and pervasive that any mad, the pastor’s unhappy / really is life” (1 Timothy 6:19). How? et ociet notion of renewal seems somewhat The hours are long and the pay is First, Wesleyan Christianity fosters ho dists

litho far-fetched. crappy / Troubles? O we got a whole what Roger Martin, the former dean y, USA / T

long list / Because we are Methodists.” in The current state of American of the Rotman School of Management, ), M Nor society is daunting enough, prior to And I have repeatedly been frustrated calls “opposable” thinking. We have ilbert he t B describing the dysfunctions of the to discover, upon meeting someone too much oppositional thinking in h A ridgeman , J United Methodist Church. We are whose faith and discipleship is me

American culture; ideas, people, or ac r ica poorly organized, still reflecting a mid- exceptionally vital, that they had parties are depicted as sharp dichoto- q ues , A 20th-century, top-down, bureaucratic “been raised” United Methodist— mies with no ability or incentive to engra (1766-1840) / rt

librar v ed

b y y

26 | DIVINITY and more. In a time when the West is afflicted by what Niall Ferguson calls “the Great Degeneration,” in which institutions are “decaying” and economies “dying,” recovering the understanding and practices that enliven institutions is a countercul- tural, transformational witness. And, fourth, Wesleyans have wonderful experience with the trans- formational power of small groups. As my wife, Susan, and I reflected on Wesleyan bands and class meetings, we have seen how “holy friendships” are crucial to Christian life in particular and human flourishing more generally. We describe these powerful relation- ships this way: “Holy friends help us challenge the sins we have come to love, affirm the gifts we are afraid to claim, and dream dreams we otherwise wouldn’t have dreamed.” In a time of loneliness, fragmentation, and isola- tion, we yearn for holy friends. I continue to believe that the United Methodist Church, even with all of its dysfunctions and self-inflicted patholo- find common ground. Martin proposes the church catholic. We have cultivated gies, is distinctively well-positioned instead opposable thinking for busi- this mindset through both a focus on to carry forth the vibrant witness of ness leadership—namely, to hold the renewing power of the Spirit and a Wesleyan Christianity. We still have positions together in tension instead connection to the best resources of our enormous influence because of our of opposition. Wesleyans at our best past. In a time when the tectonic plates engagement with networks and institu- do this: justification and sanctification, of cultures are shifting, an approach tions such as Duke and other colleges; evangelism and social justice, small that models a way to be open to a new we have patterns of thought and life on groups and sacraments, evangelical vision while still valuing the blessings which we can draw; and we have deep commitment and catholic spirit, and of our tradition offers great wisdom for within our sensibilities the commit- the list could go on. In a time of polar- Christians as well as fellow citizens. ment to the practices of opposable ization both within the church and in Third, Wesleyan Christianity is thinking and holy friendships. broader culture, we have a powerful committed to the importance of insti- And I believe that Duke Divinity and distinctive witness to offer. tutions. From our founding in England School—through its faculty and staff, Second, we have a particular knack and through our development in the students/alumni and friends, programs for opposable thinking around what I United States and in countries around and initiatives—is distinctively well- call “traditioned innovation.” This has the world, we have invested in core positioned to offer leadership in been a hallmark of our practice and institutions that enable human beings renewing both the United Methodist self-understanding at our best, seeing to flourish: education, health care, food Church and a broader witness to ourselves as a reform movement within security, hospices, prison ministries, Wesleyan Christianity.

spring 2014 | 27 Methodist Resources, Programs, and Initiatives

Center for Studies in the Wesleyan Tradition

Founded in 1979, the Center for Studies in the Wesleyan Tradition has come to stand at the heart of Studying Methodism the mission of Duke Divinity School. It has four intertwined purposes: Each spring, Duke Divinity School • Staffing, supervising, and enriching offers a class on Methodism taught our curricular and extracurricular by Laceye Warner, Greg Jones, offerings in Methodist and and Susan Jones. Laceye Warner Wesleyan Studies (executive vice dean, associate • Developing and supporting signifi- professor of the practice of evangelism cant educational outreach programs and Methodist studies, and Royce and designed for our United Methodist Jane Reynolds Teaching Fellow) is the constituencies and beyond United Methodist historian; Greg Jones • Developing and providing access to (professor of theology and former outstanding research resources for dean of the Divinity School) is the students and scholars of the broad United Methodist theologian; and Wesleyan tradition around the globe Susan Jones (associate dean for • Supporting the production of United Methodist initiatives and minis- critical editions of the texts of terial formation) is the United Methodist John and Charles Wesley in print practitioner. In addition to other and online formats. courses offered in Methodist studies, For more information and links this class combines the resources and to resources for Wesleyan studies, expertise of three ordained United see http://divinity.duke.edu/ Methodist elders with a wealth of initiatives-centers/csw academic and ecclesial experience.

Hosting United Methodist Representatives

Each year the Office of Ministerial representatives include district superin- Formation hosts United Methodist tendents and members from boards of representatives from various annual ordained ministry. These visits provide conferences around the country. a valuable connection with students In this academic year, more than from the various annual conferences 30 representatives from 18 annual and also provide an opportunity for

conferences visited the Divinity Methodist students who are unaffiliated D uke School. This included eight United with a conference to make connections U

Methodist bishops, many of whom with denominational leaders. ni v preached in Goodson Chapel. Other ersit y P hotograph

28 | DIVINITY y The Wesley Works Editorial Project Continuing the Legacy of Field Education Duke Divinity School was one of another two decades, with Richard P. the original sponsor schools for the Heitzenrater named as general editor In 1915 James B. Duke made a Wesley Works Editorial Project and in 1986. In 2003 Randy L. Maddox was reference to a “summer preacher’s has been a central contributor for appointed to assist Heitzenrater as the program” that he was funding for over 50 years. Dean associate general editor for the project. Trinity College—before it became Robert E. Cushman The project includes a treasure trove Duke University and more than of Duke took the lead of resources from John and Charles a decade before the founding of in administering and Wesley, including both manuscript and the School of Religion, the promoting the project published forms of hymns and verse. predecessor of Duke Divinity through its first decade The collection is organized online to School. That summer preacher’s (1960–70). Frank Baker provide access to scholars and students program was the precursor to the was recruited to the Divinity School interested in the Wesleys’ writings. field education program begun in in 1960 to serve as textual editor for To access the Wesley Works Editorial the late 1920s, often considered the project from its beginning. In 1969 Project, visit http://divinity.duke.edu/ the oldest continuously running Baker was named editor-in-chief of initiatives-centers/cswt/wesley-texts/ program at Duke. the project. He served in this role for wesley-works-editorial-project All Master of Divinity students are required to participate in the field education program, and many find it an invaluable part of Course of Study for Ordained Ministry their formation for ministry and a necessary complement to what The Course of Study for Ordained • Full-time local pastors are required by they have learned in the class- Ministry has been established by the the Board of Higher Education and room. Since its inception, field Board of Higher Education and Ministry Ministry to attend summer session education has been generously of the United Methodist Church as an courses. They may attend weekend supported with funding from alternate educational route for persons courses as an exception only with the The Duke Endowment, allowing seeking to serve as pastors in United permission of their annual conference it to flourish as one of the most Methodist congregations. Duke Divinity local pastor registrar and the Course dynamic field education programs School cooperates with the General of Study director. in the country. Board to offer the Course of Study • Part-time local pastors may attend For additional resources on the program each summer and on a part- weekend or summer sessions. history and development of field time basis on weekends throughout • Advanced courses, for pastors who education at Duke Divinity School, the academic year in an effort to train have completed the basic course visit http://library.duke.edu/ faithful and effective leaders for pastoral of study and are seeking ordination rubenstein/findingaids/uafieldedpr ministry. Course instructors include in full connection or who simply faculty and staff of the Divinity School want to continue their learning, and other universities and institutions, are offered in both the summer and experienced pastoral leaders. and the weekend sessions. University course credit is not granted To see more information, including through this program. applications, visit http://divinity.duke. edu/initiatives-centers/lifelong-learning/ course-study

spring 2014 | 29 Lifelong Learning

Ministry is the vocation of every Leave for Ministry Professionals, believer, whether as ordained clergy United Methodist Full Connection or as laypeople across all professions. Seminar, and the Western North Duke Divinity School offers a variety Carolina Conference Elders Retreat. of seminars, programs, gatherings, Additional programs for institutional lectures, and other offerings to help leaders include Developing Strategy strengthen faith and build knowledge in the Midst of Change; Foundations about the church and its practices. of Christian Leadership; and Resources for clergy include annual Denominational Leadership: lectures at Duke Divinity School, Serving God and the Church as Convocation & Pastors’ School, an Executive Leader. Convocation on the Rural Church, For more information about these Course of Study for Ordained programs, visit http://divinity.duke.edu/ Ministry, Institute of Preaching, Study initiatives-centers/lifelong-learning

Hispanic House of Studies The mission of the Hispanic House the participants have the opportunity of Studies is to assist the North to attend a spiritual retreat in the fall Carolina and Western North Carolina semester in preparation for an encounter Conferences and Duke Divinity School with the Methodist church in Latin in supporting and strengthening minis- America during the spring semester. tries to and with Hispanics and Latinos, the fastest-growing population in North Encuentro Carolina. The church needs trained, Encuentro is a summer program avail- able people to minister in Hispanic/ able to Methodist students, faculty, Latino programs. The House helps staff, and pastors. It seeks to broaden to facilitate several opportunities to relationships between Duke Divinity prepare for and engage in Hispanic/ School and the Methodist Church of Latino ministry. Together the group reads the Bible in Mexico. The program includes stops Spanish, discusses texts emerging from along the U.S.-Mexico border, from Caminantes the Latino community, and engages Tijuana, Mexico, to Nogales, Ariz. Caminantes means “walkers.” Through in conversation with leaders already Participants have conversations with a Caminantes program for students serving the Hispanic/Latino community experts on immigration and visit minis- and one for pastors, fellow sojourners in North Carolina. tries on both sides of the border that encounter Christ while practicing and Estudiantes Caminantes is a group work with immigrants. Participants honing skills for ministry among Latinos. of Duke Divinity students who meet worship and share stories and meals The Pastores Caminantes is a group every week for spiritual formation from a with Mexican hosts. Encuentro is of up to 12 pastors with heart and Hispanic Methodist perspective. In these sponsored by the Hispanic House passion who minister for and with the meetings, participants practice and of Studies and the Thriving Rural Hispanic/Latino community. They meet hone skills for ministry among Latinos. Communities Initiative. periodically for spiritual formation from Together the group reads the Bible in To learn more about the Hispanic a Hispanic/Latino Methodist perspec- Spanish, discusses texts emerging from House of Studies, see http:// tive. In these meetings, participants the Latino community, and learns how divinity.duke.edu/initiatives-centers/ have the opportunity to practice and to praise and pray in the language of the hispanic-house hone skills for ministry among Latinos. barrio. In addition to these meetings,

30 | DIVINITY Wesley Covenant Service

On Jan. 9, 2014, Duke Divinity School held a Wesley Covenant worship service with Susan Pendleton Jones, associate dean for United Methodist initiatives and ministerial formation, preaching. Sally Bates, school chap- lain, was the celebrant. The Wesley Covenant service, often held at the start of a new year, invites worshippers Thriving Rural Communities to recommit themselves to God. To see a video describing more The Thriving Rural Communities to live the mission of Christ in a rural about the Wesley Covenant service initiative works to foster thriving context. Each partner church receives and to view the liturgy for the rural North Carolina communities educational opportunities and grant service, visit http://divinity.duke.edu/ by cultivating faithful rural Christian funding from Duke Divinity School covenant-service leadership and fruitful rural United and The Duke Endowment as it seeks Methodist congregations. It is a part- further ways to serve its surrounding nership of Duke Divinity School, The community. The congregations also Duke Endowment, the North Carolina serve as special learning centers for Conference and the Western North Rural Ministry Fellows, who serve Carolina Conference of the United their 10-week summer field education Methodist Church. It also is a part of placement in one of these congrega- Leadership Education at Duke Divinity. tions, as well as for other clergy and Thriving Rural Communities has laity throughout North Carolina. formed partnerships with eight rural To learn more, visit http://divinity United Methodist churches across .duke.edu/initiatives-centers/ North Carolina. These churches thriving-rural-communities provide inspiring examples of how

Duke Divinity Accreditation Review

Duke Divinity School is in the process of working with the Association of Theological Schools (ATS) to review the qualifications for accreditation. As part of that process, an evaluation committee invites comment in writing concerning the qualifications for

P accreditation. If you would like to submit a comment regarding the Divinity School’s accreditation, you may visit hoto http://divinity.duke.edu/ats-feedback b you can also write to y F

rith randy Maddox, Associate Dean for Faculty Development ATTN: ATS Accreditation Comments G owan Duke Divinity School box 90968 , D

uke Durham, NC 27708 D i v init y S chool spring 2014 | 31 Helping Students Prepare Course of Study in El Salvador for Ordination The Course of Study in El Salvador is week in the winter and the spring. Susan Pendleton Jones, associate intended to establish a more regular Teachers and students have enriched dean for United Methodist initiatives theological education for the Methodist testimonies from this unique experience. and ministerial formation, helps church in Central America. This program is possible thanks to to facilitate connections between The three-year, Spanish-language the coordinated work of the Hispanic Duke Divinity School and the United program is designed to prepare House of Studies, the Methodist Methodist Church in a number of men and women who wish to study Church in El Salvador, the United ways, but one of her most impor- Wesleyan theology but are unable to Methodist Church’s General Board of tant responsibilities might be the attend a seminary. The course offers Global Ministries and the General Board least visible. In addition to her work students the opportunity to explore of Higher Education and Ministry. with well-known programs such as theological study in a general way field education and Mentoring for or through theological reflection on Ministry, she also works with United a specific theme for the purpose of Methodist students on the process enriching their Christian service as of ordination, meeting regularly lay ministers and pastors in their own with them throughout the stages of Methodist churches in Guatemala, discernment. Managing both the Honduras, Nicaragua, and El Salvador. requirements of divinity school and The program is also suitable for the process of preparing for local anyone seeking advanced training in church ministry can be complex, Christian education or ordination into and Jones helps guide students as the Christian ministry. This is an inten- they discover the specific contours sive program and certain classes are of God’s call and their preparation. required. Twice each year a group of She also meets with pastors, teachers travels to El Salvador for one district superintendents, and bishops on behalf of students. Her focus on student placement helps to match United Methodist Clergy Health Initiative students with jobs in ministry after graduation. Jones’ own pastoral The Duke Clergy Health Initiative conditions created by congregations background includes work in a is a $12 million, seven-year program and denominational polities. cooperative parish and roles as intended to improve the health and The initiative has published research an associate pastor, a senior well-being of United Methodist clergy about the health of clergy and facili- pastor, and a United Methodist in North Carolina. It is made possible tates Spirited Life, a program to campus minister. by the generous support of The Duke help United Methodist clergy in Endowment. The program continues North Carolina identify and achieve the Wesleyan tradition of concern better health goals. Since the congre- for holistic health that can be traced gational context is also important back to John Wesley’s booklet to clergy health, the initiative has Primitive Physick, and the research also developed a curriculum to help of the Clergy Health Initiative is the Staff-Parish Relations Committees first to examine how to tailor health provide effective support to both For more information on the interventions to clergy. The research pastors and churches. many United Methodist resources, shows that programs to improve To learn more about the Clergy programs, and initiatives at Duke clergy health will succeed only if Health Initiative, see http://divinity Divinity School, please visit our they address the multiple conditions .duke.edu/initiatives-centers/ website: divinity.duke.edu that contribute to health, especially clergy-health-initiative

32 | DIVINITY A sPirituAl CAlling. A theOlOgiCAl tASk.

Duke Divinity School recognizes the pastoral, academic, and ecclesial passions that drive many creative, bright individuals to seek educational opportunities rooted in their ministry experience. Our Doctor of Ministry and Master of Arts in Christian Practice programs are designed to meet the needs of these individuals. Our programs provide pastors, church leaders, and lay ministry profes- sionals with an opportunity to explore the boundaries between traditional academic disciplines and matters of faith and practice in Christian communities.

Doctor of Ministry (D.Min.) The D.Min. offers church leaders and other Christian professionals a way to pursue intensive advanced study while remaining employed full time in their vocational settings. The D.Min. at Duke Divinity School does not require full-time residency and is structured around short-term (generally one-week) intensive residential seminars in conjunction with ongoing group interaction facilitated by online tools.

Master of Arts in Christian Practice (M.A.C.P.) The M.A.C.P. degree introduces students to disciplined theological reflection as a means for enriching their Christian service in both the church and the world. The degree is primarily for those seeking to enhance lay vocations while remaining in a full-time ministry context or other professional position, and like the D.Min., is based on short, residential intensive seminars with web-based distance learning.

To learn more about the D.Min. or M.A.C.P. programs or to apply, visit the Admissions section of divinity.duke.edu. Contact us at 919.660.3436 or [email protected].

spring 2014 | 33 New Books from Duke Divinity Faculty

For Freedom or Bondage? A Critique of African Pastoral Practices By Esther Acolatse, assistant professor of the practice of pastoral theology and world Christianity Eerdmans, 2014 233 pages, Paperback, $35.00

In Ghana today, many people who suffer from a variety of human ills wander from one pastor to another in search of a spiritual cure. Because of the way cultural beliefs about the spiritual world have interwoven with their Christian faith, many Ghanaian Christians live in bondage to their fears of evil spiritual powers, seeing Jesus as a superior power to use against these malevolent spiritual forces. In For Freedom or Bondage? Esther Acolatse argues that Christian pastoral practices in many African churches include too much influence from African traditional religions. She examines independent charismatic churches in Ghana as a case study, offering theological and psychological analysis of current pastoral care practices through the lenses of Barth and Jung. Facilitating a three-strand conversation between African traditional religion, Barthian theology, and Jungian analyt- ical psychology, Acolatse interrogates problematic cultural narratives and offers a more nuanced approach to pastoral care.

Qoheleth: The Ironic Wink and the ultimate futility of all efforts. The Approaching the End: By James Crenshaw, Robert L. Flowers book of Ecclesiastes is steeped in irony, Eschatological Reflections on Professor Emeritus of Old Testament but the challenge is that often irony is Church, Politics, and Life The University of South Carolina in the eye of the beholder. He argues By Stanley Hauerwas, Gilbert T. Rowe Press, 2013 that Qoheleth’s irony is complex: what Professor Emeritus of Divinity and Law 176 pages, Hardcover, $44.95 is said is and is not meant. Moving Eerdmans, 2013 from the ancient to the contemporary, 269 pages, Paperback, $24.00 The author of the book of Crenshaw analyzes Qoheleth’s obser- Ecclesiastes, who vations about the human condition, In this book Stanley Hauerwas called himself Qoheleth, testing if they can stand up against explores the significance stared death in the face rational inquiry today, and engages of eschatological reflec- and judged all human modern readers in a conversation about tion for helping the church endeavors to be futile. He this controversial biblical book. He negotiate the contempo- determines that observation is the only also draws on related literature from rary world. In part one, avenue to understanding; an arbitrarily the ancient Near East and traces the “Theological Matters,” Hauerwas wrathful and benevolent deity created impact of Qoheleth in both Christian elucidates his understanding of the and rules over the world; and death is and Jewish traditions. This book eschatological character of the Christian unpredictable, absolute, and final. His summarizes a lifetime of scholarship faith. In part two, “Church and Politics,” message is simple: seize the moment, on the book of Ecclesiastes, including he deals with the political reality of the for death awaits. James Crenshaw teaching in both seminary and church church in light of the end, addressing examines the essential mysteries of contexts. It engages scholars and such issues as the divided character of the book of Ecclesiastes: the speak- modern interpreters in genuine debate the church, the imperative of Christian er’s identity, his emphasis on hidden or over the lasting relevance of Qoheleth’s unity, and the necessary practice of contradictory truths, and his argument teachings and the place of Ecclesiastes sacrifice. End, for Hauerwas, has a of the insubstantiality of most things in the biblical canon. double meaning—chronological end

34 | DIVINITY and end in the sense of aim or goal. In Christians face negotiating the world, Toward a Womanist Ethic part three, “Life and Death,” Hauerwas a world that ambiguously represents of Incarnation: Black Bodies, moves from theology and the church as a Christian past and an unknown the Black Church, and the a whole to focusing on how individual future—which can tempt people to Council of Chalcedon Christians should live in light of the end. miss the Christian difference. By Eboni Marshall Turman, What does an eschatological approach assistant research professor of black to life tell us about how to understand church studies and director of the suffering, how to form habits of virtue, Office of Black Church Studies and how to die? “If we are to be human, Reading the Sealed Book: Old Palgrave Macmillan, 2013 we are in the business of learning to Greek Isaiah and the Problem of 228 pages, Hardcover, $95.00 die,” Hauerwas states. “That, in short, Septuagint Hermeneutics is what this book is about. That is what By Ross Wagner, associate professor The Black Church is an institution Christianity is about.” of New Testament that emerged in rebellion Mohr Siebeck/Baylor University against injustice perpe- Press, 2014 trated upon black bodies. Without Apology: 308 pages, Paperback, $44.95 How is it, then, that black Sermons for Christ’s Church women’s oppression By Stanley Hauerwas, Gilbert T. Rowe A translated text is laced with persists in black churches that espouse Professor Emeritus of Divinity and Law interpretive assumptions. By theological and ethical commitments Seabury Books, 2013 focusing on the Septuagint, to justice? Marshall Turman uses the 208 pages, Paperback, $18.00 Ross Wagner highlights the Chalcedonian Definition as the starting creative theology hidden point for exploring the body as a moral Stanley Hauerwas, one of the in translation. His model dilemma. It reveals how the body of country’s best-known couples patient investigation of the Christ has historically posed a problem theologians, declares in act of translation with careful atten- for the church and has produced a the introduction to this tion to the translated texts’ rhetorical Christian trajectory of violence that book: “I am convinced features. Wagner focuses on Isaiah’s has resulted in the breaking of the nothing is more impor- opening vision, clarifying its language, body of Christ. A survey of the black tant for the recovery of preaching as elucidating its character, and contextu- body as an American problem provides a central act of the church than that alizing its message. Reading the Sealed the lens for understanding how the those who preach trust that God is Book demonstrates how such transla- theological problem of body has going to show up when the Word is tions serve as distinctive contributions functioned as a social dilemma for rightly proclaimed. Too often those to theology and reveal the contours black people. An exploration of the who preach fear those to whom they of Jewish identity in the Hellenistic black social gospel as the primary preach when in fact we ought to fear diaspora. Wagner’s exploration of the theological trajectory that has God. If God is rightly expected to show Greek translation of the book of Isaiah approached the problem of embodied up, if God is rightly feared, then those includes a discussion of the problem difference reveals how body injustice, who preach and those who hear will of Septuagint hermeneutics, the chal- namely sexism, functions behind the understand no explanation is required.” lenges of interpreting a translated veil of race in black churches. “Jesus This volume collects 18 of his sermons text, and a characterization of Old matters for black church people,” and includes an additional presenta- Greek Isaiah 1. As one reviewer noted, says Marshall Turman, adding that tion on the theme of leadership and the “Wagner’s is a work of careful and “the violent and violating problem of essay, “An Open Letter to Christians yet lucid scholarship that clarifies in a body that haunts the black church, or Beginning College.” In describing the balanced manner the methods and the sexism, is rooted in distorted under- sermons, Hauerwas writes that he was goals of this translator.” standings of the person of Christ.” attempting to articulate the challenges

spring 2014 | 35 Faculty & Staff NOtes

Esther Acolatse published For Lament: Music and the Way to Joy” in several book panel discussions: one Freedom or Bondage? as a January Series lecture at Calvin at the Society for Christian Ethics A Critique of African College and gave the keynote Meeting in Seattle, Jan. 9–11, and two Pastoral Practices address at the Calvin Symposium at the American Academy of Religion (Eerdmans) as well as on Worship. He also presented Annual Meeting, Nov. 22–25. He gave several articles: “God as Good-Enough the Staley Lectures at Cedarville the inaugural William Rand Kenan Mother: The Development of Hope in University and a performance-lecture Theological Lecture at the Kenan Job,” in Journal of Pastoral Theology at George Fox University’s College Center, Lockport, N.Y., Oct. 26, and on (23.2, 2014); “The Production of of Christian Studies. Nov. 14 spoke at a meeting organized Knowledge in and of Africa: A Review by the Center for Responsible Lending Essay,” in the International Bulletin of Kate Bowler gave several invited in Washington, D.C., on the relation- Missionary Research (37.4, 2013); and lectures: “About My Father’s Business: ship between Christianity and usury. “Pastoral Counseling: Third World The Problem of Succession in the Perspectives,” in Encyclopedia of American Prosperity Gospel,” at Stephen Chapman published two Psychology and Religion, edited by Southern Methodist University, Feb. articles: “Brevard Childs David A. Leeming, Kathryn Madden, 18–19; a seminar in American reli- as a Historical Critic: and Stanton Marlan (Springer). She gion based on her book, Blessed: A Divine Concession and presented “God, Where Are You? History of the American Prosperity the Unity of the Canon,” Pastoral Theological Responses to Gospel, at the Cushwa Center for the in The Bible as Christian Scripture: HIV/AIDS in Africa” at a March Study of American Catholicism at the The Work of Brevard S. Childs, edited 24–25 conference on AIDS at University of Notre Dame, March 1; by Christopher R. Seitz and Kent Duquesne University. At the American and “Latino Evangelical Politics,” at Harold Richards (Society of Biblical Academy of Religion Annual the Danforth Center on Religion and Literature), and “Perpetual War: The Meeting in November, she presented Politics at Washington University in Case of Amalek,” in The Bible and “Hospitality Praxis: The Black St. Louis, March 27–29. Spirituality: Exploratory Essays in Church and Migrant Communities” Reading Scripture Spiritually, edited and delivered a response to Veli- Luke Bretherton gave a plenary by Andrew T. Lincoln, J. Gordon Matti Kärkkäinen’s book Christ and paper at “Studying Religion Across McConville, and Lloyd K. Pietersen Reconciliation. Earlier in 2013, she the Disciplines,” held March 27–29 (Cascade Books). Last fall he taught at spoke on “Performing the Kingdom at Harvard’s Center for the Study of Christ Church (Raleigh, N.C.) on love in a Countercultural World” at Shaw World Religions, and at “Between of God and love of neighbor in the Divinity School’s Alexander/Pegues Faith and Reason: The Social Doctrine Old Testament and led two sessions Ministers’ Conference and gave a of the Church and Its Ecumenical at Convocation & Pastors’ School on plenary address, “Culture of Violence, Value,” organized by the Centre for preaching the Old Testament texts for War, and Sexual Assault in the the Social Doctrine of the Church at Advent from Year A of the Revised Military: An Ethic of Compromise?” the Catholic University of the Sacred Common Lectionary. at a Society for Pastoral Theology Heart in Milan, Italy, March 10–14. He study conference on violence. delivered the plenary address at the Mark Chaves published “Postface: annual Conference on the Common les communautés religieuses améri- Jeremy Begbie published Music, Good at the North Carolina Council caines,” in Croire ensemble: Analyse Modernity, and God: Essays in of Churches on Feb. 17 and presented institutionnelle du paysage religieux en Listening (Oxford University two papers at Yale—at the Religious Suisse, edited by Christophe Monnot Press) and “Natural Theology and Ethics Colloquium at Yale Divinity (Seismo). In December he gave the Music,” in The Oxford Handbook of School and at the Religion and Politics talk “What Have We Learned from Natural Theology, edited by Russell Colloquium of the MacMillan Center the Pew Survey of American Jews?” at Re Manning (Oxford University Initiative on Religion, Politics and Beth El Synagogue in Durham, N.C. Press). He delivered “Reshaping Society—on Feb. 10. He participated

36 | DIVINITY Jeff Conklin-Miller presented L. Skinner (Eerdmans); “The Empire Matthew Floding published, “The Importance of Atonement of Illusion: Sin, Evil, and Good News with Barbara Blodgett, “Theological for Evangelism and Christian in Romans,” in Comfortable Words: Reflection and Field Education,” Formation in Wesleyan Missional Essays in Honor of Paul F. M. Zahl, in Reflective Practice: Formation Community” at the Wesleyan edited by John D. Koch Jr. and Todd H. and Supervision in Ministry (vol. Theological Society Annual Meeting W. Brewer (Wipf & Stock); “Double 34, 2014), which was selected “Best held March 6–8 at Northwest Participation and the Responsible Self Practices” article by the Association for Nazarene University. On Jan. 29 he in Romans 5–8,” in Apocalyptic Paul: Theological Field Education’s Research led the session “Improvisation and Cosmos and Anthropos in Romans 5–8, and Publication Committee. On Oct. Christian Leadership” for Duke edited by Beverly Roberts Gaventa 29 he delivered the lecture “Reflecting Divinity’s Foundations of Christian (Baylor University Press); and “The as Whole Persons” at Vanderbilt Leadership program, and in October Shadow Side of Second-Person University’s Peabody College to grad- he taught a Convocation & Pastors’ Engagement: Sin in Paul’s Letter to uate students in the schools of divinity, School seminar, “The Intercessory the Romans,” in the European Journal nursing, and education. Congregation: A Theology and for Philosophy of Religion (5.4, 2013). Practice for Missional Renewal.” She presented “One Church Apostolic Mary McClintock Fulkerson and Apocalyptic?” at the American co-edited, with Ada Maria James Crenshaw published Academy of Religion Annual Meeting, Isasi-Diaz and Rosemary Qoheleth: The Ironic Nov. 24; “Personal Participation R. Carbine, Theological Wink (University of and the Holy Spirit,” Princeton Interpretation for Life, South Carolina Press) and Theological Seminary, April 25–26; Liberty, and the Pursuit of Happiness: “Qoheleth and Scriptural and “Forgiveness and Redemption,” Public Intellectuals for the Twenty- Authority,” in Scriptural Authority in Building Bridges Seminar for Muslim- First Century (Palgrave Macmillan), Early Judaism and Ancient Christianity, Christian Dialogue, Berkley Center at which includes her essay “Redeeming edited by Géza G. Xeravits, Tobias Georgetown University, April 27–30. Equality: Life, Liberty, and Alternatives Nicklas, and Isaac Kalimi (Walter de She also attended the Wabash Center’s to Obliviousness.” She presented Gruyter). He also edited Jeremiah and Graduate Program Teaching Initiative two papers: “Eucharistic Public God’s Plan of Well-Being, Barbara Summative Conference held March Theology and the Problem of White Green’s volume in the Studies on 23–25 in Indianapolis. As director of Colorblindness,” at the Association Personalities of the Old Testament the Th.D. program she hosted a gath- of Practical Theology Biennial series he leads for the University of ering of Th.D. alumni funded by the Conference in March, and “Receiving South Carolina Press. He taught the Wabash Center Graduate Teaching from the Other: Theology and Grass- course “Ancient Prophecy: Bridging Initiative, March 8–9, 2014, and Roots Organizing”—published Two Worlds” for the Osher Lifelong attended both the Wabash Summative in Yours the Power: Faith-Based Learning Institute of Vanderbilt Conference for the Graduate Teaching Organizing in the USA, edited by Katie University and several Sunday school Initiative, Indianapolis, March 23–25, Day, Esther McIntosh, and William classes at Trinity Presbyterian Church 2014, and Doctoral Programs in Storrar (Brill)—at last fall’s American and Westminster Presbyterian Church, Religious Practices/Practical Theology, Academy of Religion Annual Meeting. both in Nashville, Tenn. Nashville, April 3–5, 2014. On March 21 she delivered the lecture “Reformation and Bodily Proprieties: Susan Eastman published “Ashes Fred Edie served as guest editor and Disrupting Rituals for Hospitality” at on the Frontal Lobe: Cognitive wrote “Liturgy and Faith Formation: the inaugural Clarence N. and Betty Dissonance and Cruciform Cognition Reimagining a Partnership for the B. Frierson Distinguished Scholars’ in 2 Corinthians,” in The Unrelenting Sake of Youth” for the “Liturgy and Conference at Austin Presbyterian God: God’s Action in Scripture; Essays Adolescents” special issue of Liturgy Theological Seminary, and in January in Honor of Beverly Roberts Gaventa, (29.1, 2014). she spoke on “The Traditional Family edited by David J. Downs and Matthew and Its Values: Biblical and Theological

spring 2014 | 37 Faculty & Staff NOtes

Lenses” at the national meeting of the Jennie Grillo published “The DeLand, Fla., Jan. 28–30; and preached PC(USA)’s Advocacy Committee for Eastern King in the in chapel at John Brown University in Women’s Concerns. Hebrew Bible: Novelistic Siloam Springs, Ark., Oct. 24, 2013. Motifs in Early Jewish Paul Griffiths published Literature,” in The L. Gregory Jones published “Defending Life by Romance between Greece and the “Something Old, Something New: Embracing Death,” in East, edited by Tim Whitmarsh Innovation in Theological Education,” Christian Reflection and Stuart Thomson (Cambridge in The Christian Century (Feb. 19). He (“Death” issue, 2013), and University Press). She won a 2014 delivered several lectures: “Discerning several book reviews: The Highest Manfred Lautenschlaeger Award for Hope: Charting New Relationships in Poverty: Monastic Rules and Forms- Theological Promise for her book, The a Time of Disruptive Innovation,” at of-Life, by Giorgio Agamben, in Story of Israel in the Book of Qohelet: the NetVUE Chaplaincy Conference Commonweal (Jan. 10); Forgiveness Ecclesiastes as Cultural Memory in Indianapolis in March; “Learning and Love, by Glen Pettigrove, in (Oxford University Press), and was Leadership: Daunting Challenges, Philosophy (88.4, 2013); Aquinas and selected as the 2014–15 George Creative Opportunities,” the Radical Orthodoxy, by Paul J. DeHart, A. Barton Fellow at the Albright 100th-anniversary Mendenhall Lecture in Reviews in Religion & Theology Institute of Archaeological Research at DePauw University, in November; (20.4, 2013); and Once Out of Nature: in Jerusalem. “Spinning Sorrow: The Uses and Augustine on Time and the Body, by Abuses of Forgiveness in the Public Andrea Nightingale, in Augustinian Richard Hays published the essay Sphere,” at the Ethics and Public Studies (44.1, 2013). In November “Lost in Translation: A Reflection Policy Center’s Faith Angle Forum he twice presented “Kierkegaard on Romans in the Common English in November; and the plenary talk on Autonomy and Obedience,” at Bible,” in The Unrelenting God: God’s “The Digitally-Shaped One-Room Franciscan University of Steubenville Action in Scripture; Essays in Honor Schoolhouse: Rediscovering Virtuous and as the keynote address for a of Beverly Roberts Gaventa, edited Teaching,” at a Kuyers Institute confer- Kierkegaard symposium sponsored by by David J. Downs and Matthew L. ence at Calvin College in October. the Institute for Faith and Learning Skinner (Eerdmans, 2013). He is giving In April he gave the Owen Lenten at Baylor University. Other recent the Hulsean Lectures, a distinguished Lectures, sponsored by the Foundation lectures and presentation include lecture series in Christian theology at Lovers Lane UMC in Dallas, Texas, “Revolution or Gratitude? Models at the University of Cambridge, on the theme “What Wondrous Love of and for Catholic Intellectual throughout the 2013–14 academic Is This? The Transforming Power of Life in the Pagan University,” at year. It consists of six lectures deliv- Forgiveness.” the Institute on Advanced Catholic ered in three installments in November, Studies in Dayton, Ohio; “Beatitude: February, and April. The title is Susan Pendleton Jones What Heaven Is Like,” at the “Reading Backwards: Israel’s Scripture co-authored “Mainline Protestants Center for Catholic and Evangelical through the Eyes of the Evangelists.” and Disruptive Innovation” with Theology in Baltimore, Md.; and He gave the Collins Lectures at Bishop Ken Carter and L. Gregory “Locating John Henry Newman as Houston Baptist University April 3–4; Jones for Faith & Leadership (Jan. Epistemological Theologian,” at delivered the lecture “Making All 28). In October she co-preached the Academy of Catholic Theology Things New: The New Testament Vision a series of four sermons with L. Annual Conference. He also was a for Restorative Justice” at the Christian Gregory Jones on “Discovering God in respondent to a panel on conversion Study Center at the University of Surprising Places,” at Covenant Village in the thought of Thomas Aquinas at Florida on Jan. 30; presented the Retirement Community in Denver, the annual convention of the Catholic keynote address “Preaching Backwards: Colo., and in December the two co-led Theological Society of America. Israel’s Scripture through the Eyes a retreat in Boca Grande, Fla., for the of the Gospel Writers” at Stetson Florida Conference Cabinet of the University’s Winter Pastor’s School in United Methodist Church.

38 | DIVINITY Warren Kinghorn presented the conference of Henry Luce III Cary, N.C., in January. He spoke on numerous papers and Fellows in Theology in Pittsburgh, Islam and Christian-Muslim rela- lectures: “Ethics as Pa.; spoke on Martin Luther King Jr. tions at Trinity-by-the Cove Episcopal Therapy: From Respect for at the Jewish Federation of Durham Church, Naples, Fla., in November and Autonomy to Cultivation and Chapel Hill in January; and gave presented a series on the same topic in of Agency in Ethics Consultation,” at the Lenten lecture at St. Michael’s January and February at Chapel of the the American Society for Bioethics and Episcopal Church in Raleigh, N.C. He Cross and Church of the Holy Family, Humanities Annual Meeting in Atlanta preached at the Memorial Church of both in Chapel Hill, N.C. in October; “‘Hope That Is Seen Is No Harvard University in January and Hope at All’: Theological Constructions at United Metropolitan Missionary Luke Powery presented the of Hope in Psychotherapy,” at the Baptist Church in Winston-Salem, paper “In Our Own Psychotherapy and Faith Conference N.C., on Ash Wednesday. He also led a Native Tongue: Toward of the Institute for Spirituality and daylong Lenten retreat at the United a Pentecostalization of Health in Houston, Texas, in November; Church of Chapel Hill (N.C.). Homiletical Theology” and “Presence of Mind: Thomistic Prudence responded to Michael Pasquarello’s and the Contemporary Neuroscience Randy L. Maddox published “Joseph “Dietrich Bonhoeffer: On Becoming of Emotion,” at the Society of Benson’s Initial Letter to John Wesley a Homiletic Theologian” at the Dec. 7 Christian Ethics Annual Meeting in Concerning Spirit Baptism and Consultation on Homiletical Theology Seattle in January; “Mental Illness, Christian Perfection,” in the Wesleyan at the Academy of Homiletics Annual the Church, and the Christian Story,” Theological Journal (48.1, 2013), and Meeting. He delivered several keynote at Myers Park UMC in Charlotte, an article on John Wesley’s interest in addresses and lectures: William L. Self N.C., in February; “The Political holistic health, in A Living Tradition: Preaching Lectures, McAfee School Science of Psychiatric Diagnosis: A Critical Recovery and Reconstruction of Theology, March 10–11; “Dreamer Moral Defense of the DSM,” at the of Wesleyan Heritage, edited by King,” Durham City-County MLK University of Virginia Medical Center Mary Elizabeth Mullino Moore Celebration Program for Employees, in February; and “Remembering (Kingswood Books). In September First Presbyterian Church, Durham, the Future: Empowering Persons he received the award for best book N.C., Jan. 15; “Finding Hope in the with Mental Illness by Engaging the in Methodist Studies for 2012 from Valley of Heartache,” Beatrice Cobb Resources of Faith Traditions,” at the the Historical Society of the United Preaching Mission, First United Faith Connections on Mental Illness Methodist Church for volume 12 of Methodist Church, Morganton, annual conference in Chapel Hill, N.C., the Bicentennial Edition of the Works N.C., Oct. 13–14; “Deep River: The in March. With Abraham Nussbaum of John Wesley. Volume 13 in the Spiritual Melody of Preaching,” C. D’05, he co-organized the confer- series, for which he is general editor, Eric Lincoln Lecture, Clark Atlanta ence “Walking Together: Christian appeared the following month. University, Atlanta, Ga., Oct. 10; and Communities and Faithful Responses “The Spiritual Mode of Preaching,” to Mental Illness,” held Feb. 6–8 in David Marshall edited, with Steelman Lecture, Wake Forest Houston, Texas. Lucinda Mosher, Prayer: Christian Divinity School, Sept. 23. He partici- and Muslim Perspectives (Georgetown pated in two public conversations: Richard Lischer wrote the University Press) and published “The Fisk Jubilee Singers and the foreword to David Keck’s Healthy “Roman Catholic Approaches to the History of Afro-Atlantic Music,” Churches, Faithful Pastors (Alban Qur’an since Vatican II,” in Islam Scholars and Publics panel, Duke Institute) and published two review and Christian-Muslim Relations University, Oct. 17, and “Our New Day essays in The Christian Century, (25.1, 2014). He delivered an address, Begun: The Faith of Duke’s First Black “Legends of the Game” (July 17, “Building Bridges: Bringing Muslim Voices,” commemorating the 50th 2013) and “Another Grief Observed” and Christian Scholars Together for anniversary of the first black under- (Feb. 17, 2014). He lectured on reli- Theological Dialogue,” at the Institute graduates at Duke, Duke University gious autobiography and memoir at of Islamic and Turkish Studies in Chapel, Oct. 4. He preached March 16

spring 2014 | 39 Faculty & Staff NOtes

at the Memorial Church of Harvard Reimagining of the Doctrine of the Companion to American Methodism, University and Nov. 17 for Men’s Incarnation,” in Reimagining with edited by Jason E. Vickers (Cambridge Day at Concord Church of Christ, Christian Doctrines: Responding to University Press). She presented Brooklyn, N.Y. Global Gender Injustices, edited by on “Spreading Scriptural Holiness: Grace Ji-Sun Kim and Jenny Daggers Theology and Practices of Early Chris Rice published chapters (Palgrave Macmillan). She delivered Methodism for the Contemporary in two books released last fall: several conference papers: “Black Church” for the Virginia Society for “Communities of Resurrection and and Blue” and “Teaching Anti-Sexism Wesleyan Studies, in Richmond, Va., the Transformation of Bodies,” in in the Black Church: Marshaling on Oct. 7; gave the lecture “Living Mobilizing for the Common Good: Womanist Resistance,” at the American Church: Gospel Inspired Renewal” The Lived Theology of John Perkins, Academy of Religion Annual Meeting at Convocation & Pastors’ School on edited by Peter Slade, Charles Marsh, in November, and “Cultural Codings Oct. 15; and participated in “Witnessing and Peter Goodwin Heltzel (University in Black Religious Thought,” at the Church: Methodism and Mission,” Press of Mississippi), and “Cape Town Society for the Study of Black Religion a conversation with Bishop Hope 2010: Mission and Discipleship,” in Annual Meeting in April. She deliv- Morgan Ward and extended cabinet, at Mission as Ministry of Reconciliation, ered the Martin Luther King Sermon, the North Carolina Annual Conference edited by Robert Schreiter and Knud “Know Justice. Know Peace,” at High on Oct. 24. In November she co-taught Jorgensen (Regnum International). In Point University on Jan. 19 and lectured “Our Mission from God: Evangelism” April he facilitated the Christian Forum Jan. 30 on “Womanist Theology and the for Weekend Course of Study. for Reconciliation in Northeast Asia, Christian Church” for Duke University a five-day institute in South Korea Women’s Center. Norman Wirzba delivered three involving 50 Christian scholars, practi- lectures on food, eating, and the life tioners, and church leaders from China, Ross Wagner published Reading of faith at the Kalos Foundation in Hong Kong, Japan, South Korea, and the Sealed Book: Old Tyler, Texas, in October. On March the United States. Greek Isaiah and the 20 he presented “The Grace of Good Problem of Septuagint Food and the Spirituality of Eating” Beth Sheppard co-authored, Hermeneutics (Mohr at Michigan State University, and on with Portia Kapraun, “Interns and Siebeck; Baylor University Press) and March 31 he spoke on food and faith Volunteers: Finding and Deploying “Is God the Father of Jews Only, or at Virginia Theological Seminary. Free Labor,” in Time Organization Also of Gentiles? The Peculiar Shape His essay “Food for Theologians” for Librarians: Beating Budget of Paul’s ‘Universalism,’” in The Divine appeared in the October issue of and Staff Cuts, edited by Lisa Fraser, Father: Religious and Philosophical Interpretation, and “Dramas of Love Jason Kuhl, and Carol Smallwood Concepts of Divine Parenthood in and Dirt: Soil and the Salvation of the (Scarecrow Press). She also pub- Antiquity, edited by Felix Albrecht World” appeared in the Lent issue of lished an invited op-ed, “Primary- and Reinhard Feldmeier (Brill). He The Cresset. He was awarded a Luce Level Education and the Making of responded to reviews of his book at a Fellowship by the Association of Biblical Interpreters,” on The Bible Nov. 24 meeting of the International Theological Schools and a Sabbatical and Interpretation website in January. Organization of Septuagint and Grant for Researchers by the Cognate Studies in Baltimore, Md., Louisville Institute in Louisville, Ky. Eboni Marshall Turman and was a keynote speaker at “Paul These grants will enable him to work published Toward a Womanist Ethic and Judaism,” the Houston Baptist on two book projects on “The Human of Incarnation: Black Bodies, the University Theology Conference, held Place in the Created World.” Black Church, and the Council of March 19–20. Chalcedon (Palgrave Macmillan) and “Black and Blue: Uncovering Laceye Warner published the Ecclesial Cover-Up of Black “American Methodist Women: Roles Women’s Bodies through a Womanist and Contributions,” in The Cambridge

40 | DIVINITY Allen Verhey, Robert Earl Cushman Professor of Christian Theology, passed away Feb. 26, 2014, at the age of 68. He died peacefully at home. He is survived by his wife of 48 years, Phyllis DeKruyter Verhey, three chil- dren, and five grandchildren. Verhey’s work focused on the application of Christian ethics, especially in the area of medical and health practice. He loved being a teacher and a scholar, continuing to teach until a few weeks before his death and still working on writing projects until the end. He was published widely and was the author, editor, or co-editor of 12 books, including, most recently, The Christian Art of Dying. Verhey was director of the Institute of Religion at the Texas Medical Center for two years and served as the Blekkink Professor of Religion at Hope College for 10 years before coming to Duke Divinity in 2004. He was known for his humility, generosity, and kindness; he was not only a gifted theologian but also a faithful Christian. The first question and answer of the Heidelberg Catechism meant much to him throughout his life: Q: “What is your only hope in life and in death?” A: “That I am not my own, but belong—body and soul in life and in death— to my faithful Savior, Jesus Christ.”

F The funeral service was held March 4 at Duke Chapel. ranklin G olden

The Duke Divinity School summer institute presented by the Center for Reconciliation

Rooted in a Christian vision, this intensive five-day institute nourishes, renews, and deepens the capacities THE MINISTRY OF of Christian leaders in the ministry of reconciliation, justice, RECONCILIATION IN and peace-building. A DIVIDED WORLD

june 2 - 7, 2014 www.dukesummerinstitute.org

spring 2014 | 41 gifts

Generous Support for the Divinity School

The Divinity School and Duke University have recently passed the halfway point in Duke Forward, the comprehen- sive fundraising campaign that supports Duke’s continuing leadership in innovative, collaborative education in service to the world. The overall goal is $3.25 billion, and commitments are now at 58 percent. The goal for the Divinity School is $80 million, much of that designated for student financial aid. We are pleased to be at 72 percent of our goal, and it is likely that the goal will be increased.

Recent Commitments A commitment of $1 million from Paul Amos T’98 and his wife, Courtney Goodwin Amos T’99, of Columbus, Ga., given through the Daniel P. Goal: Amos Family Foundation, will provide new resources for the Center for $80 Reconciliation; a major bequest million commitment by Ed Ellis D’67 and his progress: wife, Charlotte Ellis, of Columbia, S.C., will fund the Edgar and Charlotte $57.6 Ellis Family Scholarship Fund; a million $604,000 charitable gift annuity from James L. Matheson T’51, D’54 of Wardensville, W.Va., will ultimately increase the principal of the James L. Matheson Scholarship Fund; $150,000 from the Wesley Men’s Fellowship Class at Providence UMC in Charlotte, N.C., will be matched [divinity school support] and provide the J. Everette Flora Scholarship Fund honoring a long- time teacher; $100,000—half from Ron and Kasey Beaton, both D’12, of Appleton City, Mo., and half from the Scholarship Fund in memory of his matching funds of $25,000 each Cal Turner Foundation of Nashville, parents; a bequest intention of $50,000 from the Williams Challenge: Keith Tenn., has established the Kenneth has been made by Russell E. Martin Glover T’51, D’54 and his wife, L. Carder Scholarship Fund in D’70, D’71 of Painesville, Ohio; and a Frances Glover, of Raleigh, N.C., for honor of the United Methodist bishop commitment of $50,000 from Douglas the R. Keith and Frances H. Glover and former Divinity School faculty M. Lawson G’63 and his wife, Barbara Scholarship Fund; Bill Shillady member; a charitable gift annuity of T. Lawson, of Dallas, Texas, will be D’81 and his wife, Judith Shillady, of $100,000 from Era Mae Rickman of matched to establish the Douglas and Tuckahoe, N.Y., for the William S. Southern Pines, N.C., will fund the Barbara Lawson Scholarship Fund. and Judith A. Shillady Scholarship Richardson-Rickman Scholarship Fund; Louise C. Hall D’83 and her Fund (her brother is J. Earl Richardson Unrestricted Scholarships husband, Paul Hall, of Durham, N.C., D’51); a bequest intention of $100,000 Several Divinity-related friends are doubling the principal of the Vanessa from Loy Harris D’95 and his wife, establishing new unrestricted schol- Louise Hall Memorial Scholarship Colleen, of Belchertown, Mass., will arships with their commitments of Fund; Rick and Kathy Kirkpatrick fund the Loy E. and Edith H. Harris $75,000, which will be added to of Cary, N.C., and their son Nathan

42 | DIVINITY Kirkpatrick D’03 of Durham, N.C., for To all friends and supporters of the work of the Divinity the Kirkpatrick Family Scholarship Fund (which also includes substan- School: Your gifts are crucial in building our faculty, tial bequest commitments); and Hope supporting our students who are preparing for service, Morgan Ward T’73, D’78 with her husband, Mike Ward, of Raleigh, N.C., and sustaining the excellence of theological education at along with her siblings and spouses Duke. We are grateful for your partnership in the gospel. (who include Tim Tyson G’94) and their mother, Doris Morgan, of Corapeake, —Richard Hays, Dean of Duke Divinity School N.C., for the Samuel L. and Doris P. Morgan Scholarship Fund. Other from T. Harold Crowder M’55 and Endowment and the United Methodist Williams Challenge match-eligible gifts his wife, Thelma Barclift Crowder General Board of Higher Education (matching 1:3) will help to support the WC’56, of South Boston, Va., adding and Ministry also continue to provide Stanley Hauerwas Scholarship Fund, to the Chancie and Thelma Barclift generous funding for the work of the including $20,000 from the Soderquist Scholarship Fund. Divinity School. Family Foundation and $25,000 from Greg Jones D’85, G’88 and his Foundation Support Divinity Annual Fund wife, Susan Pendleton Jones D’84, Recent foundation support includes An essential resource each year for of Chapel Hill, N.C. Another major $250,000 from Lilly Endowment, Inc. student financial aid, the Divinity gift commitment received to date for for a study addressing the Economic Annual Fund is the primary way by the Stanley Hauerwas Scholarship Challenges of Student Debt; which friends of the Divinity School Fund is $20,000 from Sam Wells and $150,000 from the Herring Family give general support and graduates Jo Bailey Wells of London, England. Foundation to encourage Leadership express their continuing loyalty and Richard and Judy Hays of Durham, Giving for the Divinity Annual Fund; gratitude. The internal goal for fiscal N.C., have provided a gift of $25,000 $60,000 from the Windgate Charitable year 2014, which will end June 30, for Divinity Scholarship support. Foundation for United Methodist is $700,000. We celebrate our most student scholarships; $36,404 from generous Annual Fund donors which Additional Gifts the Cooperative Baptist Fellowship includes Bill McCutchen E’62 and his Additional gifts include $38,000 from of North Carolina for the Baptist wife, Renie L. McCutchen WC’62, Eric and Candace Law of Berkley, House of Studies; $40,000 from the of Westport, Conn.; Morris Williams Mich., along with an anonymous Cornerstone Trust and $35,000 from T’62, G’63 and his wife, Ruth Williams contribution of $10,000 in memory of the Issachar Fund Initiative for the WC’63, of Gladwyne, Pa.; J. Charles Jacqueline M. Zinn T’79, to support Center for Reconciliation; $24,800 Dunn D’63 of Mocksville, N.C.; Jack Theology and the Arts; $22,500 from from the Foundation for Evangelism Bovender T’67, G’69 and his wife, Michael R. Lyon of Clarksville, Va., to support teaching evangelism; Barbara Bovender, of Nashville, Tenn.; in honor of his wife, Cordelia Jane $19,700 from the James A. Gray Trust Mac and Becky Briggs of Bethlehem, Tucker Lyon D’08, and in memory of for continuing ministerial educa- Pa.; Roland Barnhardt T’69, D’72 and Cordelia Hayes Tucker for the Baptist tion programs; $15,000 from the C. his wife, Emilie Barnhardt, of Winston- House of Studies; $15,000 from M. Herndon Foundation for the Clair Salem, N.C.; and Vann and Ann York of Cynthia Oualline of Houston, Texas, M. and Mary D. Herndon Memorial High Point, N.C. for the Christian Witness in the Scholarship Fund; and $12,000 from City Program; a $10,000 charitable Keith and Brenda Brodie of Durham, Every gift counts and all contributions, gift annuity from James C. P. Brown N.C., through the Devonwood especially from recent graduates who D’51 of Southern Pines, N.C., for Foundation for a research project on are “giving forward rather than giving unrestricted support; and $10,000 the Sermons of Karl Barth. The Duke back,” are cherished.

spring 2014 | 43 class NOtes

s End of Islam in Spain (Outskirts Press, director. His avocation is sea kayaking 60 2014), a historical saga. He and his around the San Francisco Bay area. Eugene T. Long D’60, distinguished wife, Barbara Beal Hendricks professor of philosophy emeritus at G’76, live in Florence, Ala., where R. Carl Frazier Jr. D’84 has the University of South Carolina, was he is the vice president for univer- designed and published two volumes recently honored by the establishment sity advancement and the executive of Table Talk: Bible Stories You Should of the Eugene Thomas and Carolyn director of the University of North Know (Abingdon, 2013), an intergen- Macleod Long Endowment Fund at Alabama Foundation. erational, interactive resource. He is Randolph Macon College in Ashland, a United Methodist pastor in Cary, Va., which was his undergraduate Arthur L. Allen D’74 of N.C., and the father of Elizabeth Q. college. The scholarship was given Stuart, Iowa, has published Zeal Frazier D’08. by the Associates for Philosophy of to Educate Women: The Stories of Religion in recognition of his contri- Three Sisters from Rural Illinois who Darryl W. Robinson D’88 is butions to the field and his longtime Championed Change in China, 1888– serving as pastor at First Baptist service as editor-in-chief of The 1924 (Tingley Road Publishing, 2013), Church, in Key West, Fla. International Journal for Philosophy written by his late wife, Nancy Lee of Religion. While he continues to Shepherd Allen D’74, about be active in his field, he has returned her great-great aunts who were s in recent years to an early interest, Methodist missionaries. 90 playing euphonium in a concert Philip LeMasters G’90 has band and trombone in two jazz Arthur L. McClanahan D’75, published a new book, The orchestras. He and his wife divide director of communications for the Forgotten Faith: Ancient Insights for their time between Chapin, S.C., Iowa United Methodist Conference, Contemporary Believers from Eastern and Cashiers, N.C. received the 2013 Communicator Christianity (Cascade Books, 2013). of the Year award from the He is dean of the School of Social S T Kimbrough Jr. D’62 lectured United Methodist Association of Sciences and Religion at McMurry on “Discovering Five Passions of the Communicators. He and his wife, University, Abilene, Texas, and a priest Wesleyan Heritage” at the Wesley Diane, reside in Des Moines, Iowa. of the Antiochian Orthodox Christian Heritage Celebration, Methodist Archdiocese of North America. University, Fayetteville, N.C., in J. Denny Weaver G’75, professor November 2013. He contributed emeritus of religion at Bluffton Amy L. Gearhart D’93, senior seven articles to the new Canterbury University, Bluffton, Ohio, published pastor of Missouri UMC in Columbia, Dictionary of Hymnody (CDH) launched The Nonviolent God (Eerdmans, 2013). Mo., was the featured preacher two online in October 2013 as a replace- His previous book is The Nonviolent Sundays in November 2013 on Day 1 ment for the exhaustive The Dictionary Atonement (Eerdmans, 2nd revised with host Peter Wallace, the nationally of Hymnody. The CDH involved a and expanded edition, 2011). He also syndicated ecumenical radio program 10-year research process and is the wrote “Jewish and Pacifist: Jesus and also accessible online at Day1.org. most up-to-date and thorough resource the Old Testament,” which appeared She has been involved in pastoral on global hymnody for scholars today. in the Nov. 27, 2013, issue of The ministry in Illinois, North Carolina, and Christian Century. Missouri since 1985. Day 1 has been broadcast every week for more than s 68 years, formerly as The Protestant 70 s Hour. Featuring outstanding preachers Dan Hendricks D’73, G’77, who 80 from the mainline denominations, writes under the pen name Chloe Douglas J. Monroe D’81 is retired Day 1 is currently distributed to Canterbury, has published The Last in Rio Vista, Calif., though he continues more than 200 radio stations across Days of His Father’s Kingdom: The in ministry as a certified spiritual America and overseas.

44 | DIVINITY Shane Stanford D’94 has Ken Walden D’02 is now a writer Air Patrol chaplains. Nominations are published The Five Stones: for the United Methodist Reporter. His made by the five constituent Chief Conquering Your Giants (Abingdon, column is titled “Walden’s Words.” Chaplains and are presented annu- 2013) co-authored by Brad Martin, He also provides senior leadership ally during the MCA National Institute. president of the University of to the Chaplain Religious Enrichment He currently serves in the U.S. Navy Memphis. He is the senior pastor Development Operation (CREDO) as ship’s chaplain for the USS Harpers of the 6,000-member Christ UMC Wounded Warrior Program at the Ferry (LSD-49). in Memphis, Tenn., and this is his Washington, D.C., location. 10th book. Matt Rawle D’07 spoke at the Marcus De’Angelo Briddell “Time, Space, and Faith” conference Harold Eugene Vann II D’96 is D’03 and Melissa Garvin were married at the University of Manchester in the senior pastor of New Name Baptist Aug. 23, 2013, in Freeport, N.Y. He is Manchester, England, Nov. 2, 2013, Church in Los Angeles, Calif. the pastor of Bethel AME Church in during its celebration of the 50th anni- Westbury, N.Y. She is a nutritionist in versary of the BBC television program Luba V. Zakharov D’96 is an the Hempstead School District and Doctor Who. He offered a theological associate professor at Azusa Pacific serves as the 1st vice president of the reflection on using Doctor Who in University, Azusa, Calif., where she Women’s Missionary Society of the New preaching with his paper, “God, Time, serves as librarian and curator at the York Annual Conference, AME Church. and Identity: Doctor Who and the Great University Libraries. Physician’s Table.” He is lead pastor at Justin Phillips D’03 completed The Well, a new United Methodist faith Julius McCarter D’97 and Kendra his Ph.D. in Christian Ethics at Fuller community in Pontchatoula, La. Brewster were married Oct. 26, 2013. Theological Seminary in 2013. He was They make their home in Loudon, married Sept. 3, 2011, to Erin Hale. Eric R. Olson-Getty D’08 was Tenn., where he serves as a writer and They live in Jackson, Tenn., where he is the 2013 recipient of the Steve spiritual director. on the faculty of Union University. Schewel/Duke Sanford School of Public Policy Award celebrating his Jack Mewborne D’99 and Rebecca Seann Duffin T’04, D’08 and work with YO:Durham and the Made Cottingham announce the birth of Elizabeth Matthews Duffin In Durham youth engagement projects their second son, Conner Cottingham D’09 are the parents of James that address self-esteem, motivation, Mewborne, born Jan. 27, 2014. He Douglas, born May 17, 2013. The careers, and meaning. joins older brother, Everett. The family Duffins are both pastors at Lakewood resides in Raleigh, N.C., where he is a UMC in Houston, Texas. Michael Oswalt D’08 has been United Methodist pastor. appointed assistant professor at John Anderson D’06 and his Northern Illinois University College wife, Taryn, welcomed twins, Emmett of Law. s Jacob and Selah Ann, Aug. 22, 2013, 00 in Mitchell, S.D. He is an adjunct Michael Lee Cook D’00 has professor of religion and philosophy at s completed a Th.D. in pastoral theology, South Dakota Wesleyan University. 10 care and counseling at Columbia Ryan P. Parker D’10 and his wife, Theological Seminary. He is a licensed Jason M. Constantine D’06 has Keri, announce the birth of Hannah marriage and family therapist and been honored with the Distinguished Maria on Jan. 13, 2014. He is a CPE pastoral counselor in private practice Service Award for 2014 by the Military supervisory resident in the VA Medical and the director of Micah Counseling Chaplains’ Association recognizing Center, in Durham, N.C. Services in Atlanta, Ga. ministry excellence of chaplains in mid-career. Awards are for Army, Navy, Christopher E. Breslin D’11 Air Force, Veterans’ Affairs, and Civil and his wife, Rachel, announce the

spring 2014 | 45 class NOtes

arrival of Titus Eliot, born Sept. 9, the associate pastor at Central United Jesse James DeConto D’13 2013. Titus has a big sister, Noa June. Methodist Church. published “Worship on the Run: A New The Breslins live in Durham, N.C., Kind of Church,” which highlights the where he is associate pastor at The Adrian Mack D’12 has published innovative ministry of George Linney Gathering Church. God Bless America: The Discourse D’06, in the Dec. 25, 2013 issue of The between the American Dream & Christian Century. His new book, This Laura Wyant Wittman D’11 Christianity (AuthorHouse, 2013). Littler Light: Some Thoughts on NOT and Nathan A. Wittman D’09 He is director of constituent relations Changing the World, was published this announce the Aug. 15, 2013, birth of for the Trinity School of Durham and year by Cascade Books. He is a writer Allen Scott, a second son. Laura and Chapel Hill, N.C. and musician in Durham, N.C. Nathan are United Methodist pastors at Epworth UMC and Parkwood Luke Wetzel D’12 and his wife, Logan Mehl-Laituri D’13 UMC, respectively, in Durham, N.C. Natalie Owens Wetzel G’10, published his second book, For God The grandfathers are Raymond are parents of a baby girl, Frances and Country (in that order): Faith and K. Wittman D’80 and David A. Elizabeth, born Nov. 27, 2013. The Service for Ordinary Radicals (Herald Wyant D’86. Wetzels live in Durham, N.C. Press, 2013). He lives in Durham, N.C.

Joshua ”Josh” Lee Blackwelder Got News? STAY IN TOUCH! D’12 and Allison Brandt were married You can email [email protected] or go online at divinity.duke.edu/ May 18, 2013, in Florence, S.C. He is update to submit class notes or update your information.

You are invited to spend a week at Duke Divinity School, where you can audit classes, engage in self-directed study, participate in community worship, and take time to relax and recharge for ministry. The week is yours to design and can cost as little as $100. STUDY LEAVE for Ministry Professionals

Join us for an experience that one frequent participant calls “a staple in my annual continuing education plans.”

Many Study Leave participants come back year after year, building on their experience. Ideal candidates for Study Leave are those who have a clear idea of the topic they wish to explore and who will plan their time to include many aspects of the campus experience.

Learn more or apply • www.divinity.duke.edu/studyleave 919.613.5323 • [email protected]

46 | DIVINITY

deaths

Daniel K. Christenberry D’51 W. Jack Martin D’61 of Saint Elmo, Alan Felton D’14, and two grand- of Bay Minette, Ala., died Sept. 18, 2013. He Ill., died June 12, 2013. He served as a children, and she loved the life she shared served with the U.S. Civilian Public Service Seabee with the Navy in World War II and as with Deborah Morgan D’87 and during World War II with park and forest a United Methodist minister in the Southern Deborah’s two children. services, and in 1945 he began several years Illinois Conference. He also served for three of work with the United Nations Relief and years as a missionary in Anchor Point, Alaska. James T. Trollinger D’70 of Rehabilitation Administration replenishing live- He is survived by several nieces and nephews. Charlotte, N.C., died July 20, 2013. He was stock in Europe. Following divinity school he a United Methodist minister in the Western moved home to Alabama, where he served R. Lynn McSpadden D’62 died Jan. North Carolina Conference who served in United Methodist parishes for over 52 years. 5, 2014, in Calico Rock, Ark. He was a United a variety of settings over many years as a After retirement he was a counselor, teacher, Methodist pastor in parishes across Arkansas pastor, district superintendent, director of and chaplain. He is survived by his wife of and Missouri. He crafted his first dulcimer connectional ministries, and director of Givens 71 years, Mary Ellen Thaxton Christenberry, while he was a Divinity student and subse- Estates Retirement Community. His wife, nine children, 14 grandchildren, and five quently established a renowned company that Sue Norman Trollinger, two sons, and five great-grandchildren. provided instruments for mountain dulcimer grandchildren survive him. players all over the world who, along with their Richard L. Christopher D’54 of audiences, continue to find joy in the instru- Charles L. “Chuck” Herrin D’76 Franklin, Ind., died June 22, 2013. He was an ments he created. He is survived by his wife, of Cary, N.C., died Jan. 23, 2014. He Army veteran, pastor, and district superinten- Mary Catherine McSpadden, two stepchil- served United Methodist parishes in the dent who served across the Indiana United dren, and three step-grandchildren. North Alabama and North Carolina Methodist Conference with a passion for Conferences over 35 years. His wife, global missions. His second wife, Alice Bishop Dwight W. Moore D’62 of Hampton, Kitty Brown Herrin, two children, and Hopwood Christopher, three daughters, Va., died Jan. 11, 2013. As a pastor with the three grandchildren survive him. four stepchildren, 16 grandchildren, and United Church of Christ, he served churches 12 great-grandchildren survive him. over the years in Chuckatuck, Newport News, S. Annette Pomeroy D’78 of and Halifax County, Va. Survivors include two Newport News, Va., died Aug. 6, 2013. Ellis J. Bedsworth D’56 of children and five grandchildren. She was a diaconal minister and director Greenville, N.C., died July 24, 2013. He was of children’s ministries with several United a businessman and Army veteran before Morris L. Barber D’69 of Eagle Methodist churches in the Tidewater area divinity school, and his ministry in the North Springs, N.C., died Aug. 3, 2013. He was in of Virginia. Survivors include a daughter and Carolina Conference of the United Methodist ministry for 40 years serving United Methodist other family members. Church spanned five decades. He is survived and Friends churches in North Carolina. His by his wife, Betty Ann Shaw Bedsworth, wife, Leoma Williams Barber, four children, five Frank Butler D’86 of Charlotte, N.C., two children, five grandchildren, and six grandchildren, and two great-grandchildren died Jan. 11, 2014. He was a Progressive great-grandchildren. survive him. National Baptist pastor who served several parishes over 33 years in South Carolina. He Daniel D. Sain D’57 of Daytona Robert S. Crandall D’70 of Des retired from First Washington Baptist Church, Beach, Fla., died Aug. 13, 2013. He served Moines, Iowa, died Dec. 9, 2013. He was a Lancaster, S.C., in 2012 due to a struggle United Methodist churches in North Carolina, third-generation pastor in United Methodist with ALS. He is survived by his wife, Brenda Georgia, and Florida. He was a member of parishes across Iowa and served many years McKoy Butler, five children, six grandchildren, the faculty of Bethune-Cookman College as executive director of Bidwell Riverside and two great-grandchildren. (1964–67), dean at Embry-Riddle University Center, ministering to those in need and advo- (1967–77), and professor and chairman of cating for civil rights, justice, and peace. He is Leslie Marshall Weisiger- the department of religion and philosophy survived by his wife, Carol, two children, and Williams D’97 of Salisbury, N.C., died at Bethune-Cookman (1977–93). His wife, three grandchildren. Aug. 6, 2013. She served as a teacher and Lavada Wilson-Sain, two children, and six physician’s assistant in several North Carolina grandchildren survive him. Gayle Carlton Felton D’70, G’87 communities. Her husband, Milton Williams, of Rougemont, N.C., died Jan. 25, 2014. She two daughters, and two grandchildren Orville H. Ripley Jr. D’60 of Ellijay, spent a career in service to higher educa- survive her. Ga., died Oct. 31, 2013. He was a U.S. Coast tion and the United Methodist Church (North Guard veteran of World War II, a pilot, and a Carolina Conference) as an ordained preacher, Joy E. Bauer-Bulla D’01 of United Methodist pastor who served churches teacher, and theologian, including two years Algonquin, Ill., died Aug. 17, 2013. She was in the Florida Conference for more than 50 at Meredith College and more than a decade ordained in the Northern Illinois Conference years. He is survived by Ruth, his wife of 72 at Duke Divinity School. Her scholarship and of the United Methodist Church and served years, five children, and many grandchildren publishing focused on Methodist history and churches in South Carolina, North Carolina, and great-grandchildren. the sacraments. She was a local and national Alabama, and Illinois. She is survived by her leader with the Reconciling Ministries Network husband, Wayne Bulla, four children, four for full inclusion of LGBT persons in the United grandchildren, and a great-grandchild. Methodist Church. She is survived by her son, spring 2014 | 47 faculty reflections

A Shared Passion for the Gospel Reflections from an Episcopal Priest Teaching in a United Methodist Seminary by susan eastman

I have always chosen to study—and now, to teach—in It sharpens our thinking about why we believe and think the institutions that extend beyond my own Episcopal tradition. way we do and what makes us distinctive. But it also high- I did my master’s-level work at Yale Divinity School and my lights the importance of the common faith that we share. doctorate at Duke, where I now teach and direct the Doctor Above all, in my view the most positive characteristic of of Theology program. For me there are great gains in being faculty and students at Duke Divinity School—across all in a setting that has both strong ties to the United Methodist denominational lines—is a passion for the gospel. Students Church and a lively ecumenical fellowship and conversation. who are engaged in active ministry remind us why our The strong denominational ties mean that the teaching and scholarship matters. worship of the Divinity School keep their proper focus: the I have experienced this shared passion for the gospel education and nurture of future pastors and leaders for the vividly in the international initiatives of the Divinity School. church. Most of these students will go on to serve congrega- Two examples in particular come to mind. Twice I have been tions faithfully and well; some of them privileged to travel in Peru with will become bishops; some will serve The most positive characteristic students and other faculty, where in different institutional capacities of faculty and students at we worked with clergy and lay in the United States and around the people in the Methodist Church in world. Some will go on to do doctoral Duke Divinity School—across all Peru. Also I have been privileged to work and become thoughtful, denominational lines—is a passion travel to South Sudan through the rigorous, and faithful scholars. Rooted for the gospel. Students who are Visiting Teachers Initiative, in order in the daily realities of ministry on to work with the Episcopal Church the ground, our students learn to ask engaged in active ministry remind of Sudan. Both Methodist and questions that lead to deep scholar- us why our scholarship matters. Episcopal faculty at Duke Divinity ship and to read and write in ways School are involved in building ties that feed back into the life of the church. My experience tells with churches in South Sudan, and in the past we have sent me that without the accountability and opportunity afforded Baptist, Lutheran, Nazarene, Episcopalian, Presbyterian, and by its strong connection with the Methodist church and tradi- Methodist students to teach and serve in short-term minis- tion, it would be easier for Duke Divinity School to lose its tries. God willing, we will do so again. moorings. Thankfully, that is not the case. The motto of the Anglican-Episcopal House of Studies I love the fact that I have student pastors in my classes, here at Duke Divinity School is “Roots Down—Walls and I treasure the insights and questions they bring to our Down.” That strikes me as an apt image for the best of Duke discussions. And I love the fact that many of my students will Divinity School, which is rooted in the Methodist tradition in turn have such a positive impact on the church when they and yet generous in its welcome of the wonderful diversity leave here. Of course, this does not describe only Methodist of Christian fellowship. We have roots down in the riches of students, and I am glad to be in a divinity school that has Christian Scripture; the communion of Christians across time so many different denominations represented in my classes and around the globe; the complex, glorious, and terrible and in our worship: Baptist, Episcopalian, Anglican, Roman history of the church; and the resources of Christian theology. Catholic, Pentecostal, and Presbyterian, to name a few. And we practice “walls down” in the call to fellowship and And that brings me to the importance of the ecumenical learn with Christians of other traditions, coming together to fellowship and conversation I experience here among faculty witness and serve in local congregational and community colleagues and students alike. Conversation with fellow ministries as well as in international field placements and Christians who think differently is an invaluable experience. Divinity School initiatives.

48 | DIVINITY meditation

Commit yourselves to Christ as his servants. Give yourselves to him, that you may belong to him. Christ has many services to be done. Some are more easy and honor- able, others are more difficult and disgraceful. Some are suitable to our inclinations and interests, others are contrary to both. In some, we may please Christ and please ourselves. But then there are other works where we cannot please Christ except by denying ourselves. It is necessary, therefore, that we consider what it means to be a servant of Christ. Let us, therefore, go to Christ, and pray.

D The “Invitation” from the liturgy of the uke Wesley Covenant Service. To learn more uni about this covenant service and to see a

v video excerpt, visit http://divinity.duke.edu/ ersit covenant-service. y photograph y Divinity Magazine Nonprofit Org U.S. Postage Duke Divinity School PAID Box 90966 Durham, NC Permit No. 60 Durham, North Carolina 27708-0966

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