VOLUME 27, NUMBER 1 FALL 2008 T h e SPi
e

Vanderbilt University Divinity School, Graduate Department of Religion, and Oberlin Graduate School of Theology

strangers longerNO

1 Fall 2008 T h e SPi
e Volume 27 • Number 1 • Fall 2008

The Spire is published by Vanderbilt University Divinity School in cooperation with the Office Alumni/ae of Development and Relations. Let- alumni/ae ters to the editor are welcomed, and F e a t u r e s of the Divinity School, the Graduate School’s Department of Religion, and the Oberlin Grad- uate School of Theology are encouraged to sub- mit news of their personal and professional 9 accomplishments to: The Spire InA recognitionSacred Merger of the fortieth anniversary John Frederick Oberlin Quadrangle of the merger between the Oberlin Graduate Office 115 School of Theology and Vanderbilt University 411 21st Avenue, South Divinity School, student essayist Michael Nashville, Tennessee 37240-1121 Alexander Lehman explores the controversies [email protected] surrounding context and memory. by e-mail: ______

James Hudnut-Beumler, Dean and the Anne Potter Wilson Distinguished Professor of American Religious History

Victor Judge, BS’77, MS’79, Editor & Registrar 17

Beth Boord, Assistant Dean of Development ReflectingWater Brings upon her Life “water-walk” in India, alumna Nancy M. Victorin-Vangerud invites Kitty Norton Jones, MDiv’98, readers to ponder the question, “In a world of Assistant Director of Development growing water scarcity, can we reclaim water as a deep symbol of the Christian tradition?” Jenni Ohnstad, Assistant Art Director

Renata Moore, Designer 21 ______RecentStrangers graduates No Mark Longer Steven Miles and Vanderbilt University is committed to the principles Emily Kate Snyder encourage us to excise My Soul Looks Back In Wonder of equal opportunity and affirmative action. the word “stranger” from our lexicon. 2006 by April Harrison American “Vanderbilt” and the Vanderbilt logo are registered (born 1957, Greenville, South Carolina) mixed media collage on wooden panel trademarks and service marks of Vanderbilt University. 48” x 48” Vanderbilt University Divinity School © 2008 Vanderbilt University photographed by Daniel Dubois

“I began painting in 1991 after my mother’s death. I am self- taught and merely a vessel for narrative. Why I have been chosen, I know not; nonetheless, I am humbled by this gift.” —from the artist’s statement

2 Fall 2008 1 From the Dean Our Featured Artisan

Canvassing the Great Commission

My Immigration Story, Yours, and Ours BY VICTOR JUDGE, EDITOR

y mother’s family came to this con- a land that already has Canaanites on it. n the afternoon Anna Russell Kelly, “I want to create a portrait that expresses tinent as part of the great English Jacob’s move to Egypt is a story of a move MDiv’08, accepted the commission the dignity and the faithfulness of the His- MPuritan migration in the seven- forced by famine. The Exodus precipitates Oto conceive and create the cover for panic men who stand each day near the The Spire teenth century. In their case, they arrived on wandering in the wilderness and military this issue of , she arrived at Vander- underpasses on Sixth Avenue, South, and someone else’s land without deeds, pass- battles under Joshua to retake the land. The bilt Divinity School having met earlier with Lafayette Street and wait for contractors to ports, or visas in 1636 and helped found Babylonian exile was another forced move. another commission— the diocesan commit- offer them a day’s work,” she says with the New Haven Colony. My father’s family So, too, was the flight to Egypt of Mary, tee charged with the sacred responsibility confidence of one who has experienced an started arriving from Saxony in the 1830s as Joseph, and their infant Jesus. of guiding the young artist and student epiphany. a younger son sought economic opportunity The daily newspaper and the Bible often of theology as she dis- in southern Ohio and northern Kentucky. provide different perspectives to human cerns her calling to ser- Immigration in that side of family concluded phenomena. From the viewpoint of the cen- vice in the Episcopal “I believe I can develop artistically, intellectually, in 1852 after the failed revolutions beginning turies, we need to adjust to the migration of Church. As she reflected and spiritually when I allow myself to become a in 1848. I have those documents, but I am strangers and to the ways our lives, too, may upon the questions from also close enough to the boat to have heard be uprooted by change. From the Torah we her initial interview with conduit or a medium, like the oil paints.” the stories of choosing to give up the lan- learn that God expected the ancient Hebrews the prelates, she inclined guage of the old country. My own grand- to treat immigrants in their midst well, her head and remarked, “I just babbled.” The countenance for the portrait would mother told me of the painful episode in the decreeing, “You shall also love the stranger, When the alumna of Lake Forest College not be inspired from research but from the 1950s when my mother’s Anglo family was for you were strangers in the land of was asked by one of the commissioners to artist’s ministry to these gentlemen for talking out loud about whether they should Egypt.”(Deuteronomy 10:19) Jesus, history’s PEYTON HOGE explain how a baccalaureate in studio art whom she prepared meals each Wednesday allow their daughter to marry a German. most famous refugee, continued the practice had prepared her for theological education at at Holy Trinity Episcopal Church, the site The So there you have my immigration story. of hospitality, talking to Samaritans and cast- As you read the pages of this issue of Vanderbilt Divinity School, she had of her field education practicum. After help- Spire In my family you have people who came to ing cook and serve the meal, Anna Russell ing a demon out of a Syrophoenician gen- I hope you will see that preparation for responded, “I cannot articulate a conclusive Strangers No this land as religious seekers, economic developed her homiletic skills by delivering Anna Russell has captured in tile’s daughter. In this season of xenophobia, the ministry of our future is going on in a answer. Whether I am standing before a Longer opportunists, and political refugees. And wide variety of ways. Students are canvas or reading for Professor John Thata- a sermon to the men who came for food is rendered, or incarnated, from the even in my apparently WASP background, working in internships to help con- manil’s lectures on Buddhist and Christian because they were unable to secure work praxis of her theological education. ethnic suspicions have been part of our ...current immigration debates and the gregations welcome sojourners in Dialogue, I am aware that for the day. The image Reminiscing upon the two decades she familial experience. I will wager that most of their midst. Our students and fac- painting and studying are of the man who has been painting, Anna Russell remembers you reading this column could tell similar forces that give rise to the migration of ulty are working with the Owen efforts not completely of me. I stands alone between waiting her turn at the easel when she was a stories about self and ancestors. My purpose Graduate School of Management believe I can develop artisti- a stone wall and a five-year-old kindergartner at Overbrook in evoking these histories is to recognize that people are nothing new. here at Vanderbilt to explore better cally, intellectually, and spiritu- barbed wire fence School where she painted a Nativity scene the current immigration debates and the ways to eliminate poverty at the ally when I allow myself represents a compos- for her parents’ annual Christmas card. Her forces that give rise to the migration of peo- I cannot help but feel our context needs to be grassroots through microfinance and social to become a conduit or a ite of the men she first public exhibition was at Green Hills ple are nothing new. Even so, here at the rid of a few demons as well. capitalism. Our global education program is medium, like the oil paints.” observed waiting at Mall where her painting of a cow was Divinity School, the issues surrounding The church knows something the world so key to helping us understand the one The firm handshakes she the under- passes or mounted with works by her first-grade peers migration and global poverty are constantly forgets. We are our brothers’ and sisters’ world we live in that we must travel in order received after the interview with whom she broke from the Ensworth School. As a student at on our hearts and minds these days. keepers more than our border’s keepers. to learn how we travel through the academic suggest the commissioners bread in a church din- Harpeth Hall, a college preparatory school Immigration is older than the Bible. Peo- Still, you may be asking, what does all of this years. Next summer Divinity School stu- think Anna Russell to be capa- ing hall. Although for young women, Anna Russell studied ple have been on the move for political, reli- concern have to do with the work of prepar- dents will return to the Arizona-Sonora bor- ble of more than mere bab- her treatment of light with Rosemary Paschall who challenged the gious, military, and economic reasons for ing people for ministry? This is the work of derlands again to understand more deeply bling, and as she begins to and color suggest high schooler’s identity as an artist by asking eons. We treat the movement of individuals influences from her her, “Do you realize the gift you have?” ministry for our new century. In the midst of how the migration phenomenon is reshaping exchange with me her ideas for The Spire and nations as exceptional, perhaps because global climate change, human poverty, and our context for ministry. In this and all our illustrating the feature essay extensive studies in remains grateful for the oppor- being tied to a particular place feels natural resource depletion, people in the twenty-first work we aim to do what schools of divinity “Strangers No Longer: Faithful the portraits of the tunity to present this manifestation of the to us as creatures who are always seeking a century either will find ways to share the have, at their best, always done. We aim to Voices for Solidarity,” one hears seventeenth-century artist’s gift. home. But the Bible is full of stories of people planet and treat each other with dignity and respond to new situations with the deep wis- in the voice of this unassuming Dutch Baroque painter DANIEL DUBOIS on the move. Abram and Sarai go forth on a even love, or fail in their basic obligation to dom of our faith traditions. conduit a sensitivity that exceeds Johannes Vermeer, the journey to a place that God will show them, love God and to love neighbor as self. the borders of any canvas. Anna Russell Kelly, MDiv’08 respectful poignancy

2 THESPIRE Fall 2008 3 quadrAngleA r o u n d t h

Building on the Carpenter Legacy Supporting the School of the Prophets

Ellen Armour, PhD’93, was installed as the E. Rhodes and Leona B. Carpenter Associate Pro- fessor of Feminist Theology and as the director of the Carpenter Program in Religion, Gender, and Sexuality on September 27, 2007. Armour, who also has an appointment in the Univer- sity’s department of philosophy, succeeds Sallie McFague, Carpenter Professor, who emerita, was the first member of the Divinity School Benefactors of Vanderbilt University Divinity School were guests for a Divinity School patrons Ann Roos and Charles E. Roos, Vanderbilt pro- faculty to hold the professorship. Dean James dinner at the home of Saundra and Alex Steele, chairpersons of fessor of physics, converse with the Reverend Doctor James Schola emeritus, Hudnut-Beumler presided at the installation the School’s major donor society. Among those who Lawson, D’60, Distinguished Visiting University Professor and guest Prophetarum, which was attended by the Reverend Ann Day, attended were Bette Halverstadt, Dean James Hudnut-Beumler, Lucille speaker for the evening celebration. MDiv’78, president of the E. Rhodes and Leona Cole, Ed and Jean Jenkins, and Shirley LaRoche, MTS’98. B. Carpenter Foundation.

Through the generosity of the E. Rhodes and The community of Leona B. Carpenter Foundation, three members Vanderbilt University Divinity School of the Vanderbilt University Divinity School faculty hold professorships bearing the Carpen- congratulates the ter name. Shown with the Reverend Ann Day Reverend Doctor Brad Braxton, are Amy-Jill Levine, the Carpenter Professor of

New Testament Studies and first director of the Associate Professor of Carpenter Program in Religion, Gender, and

New Testament and Homiletics, Sexuality; Ellen Armour, the Carpenter Associ- ate Professor of Feminist Theology; and Bonnie upon his appointment as the sixth senior  Miller-McLemore, the Carpenter Professor of minister of the Riverside Church Pastoral Theology. in New York City.

Members of the Divinity School community who continue to support the institution’s mission include Frank Gulley Jr., PhD’61, professor of church history, Shirley Forstman, Anne Gulley, Jack Forstman, dean emeritus; and the Charles G. Finney Professor of Theology, and Randy emeritus; Smith, BA’84, MDiv’88, executive associate vice chancellor for development and relations. alumni

4 THESPIRE Fall 2008 5 Heeding a Different Battle Cry: “No More of This” A Congregational Celebration Honoris Causa Jennie Mills and David Buttrick, the n commemoration of the bicentennial of the atrocities of South African apartheid; and Drucilla Moore Buffington Professor of The Reverend the abolition of slave trade in the British abused migrant workers in South America Homiletics and Liturgics, Donald Beiss- and Asia; and victimized women and chil- emeritus, Empire, Brad Braxton, associate professor welcomed members of the Mills-Buttrick wenger, profes- of homiletics and New Testament, delivered dren around the corner and around the Society during a reception to honor the sor of church the Bray Lectures in Ghana and England. He globe; and we remember the many maimed congregations who support theological and community, I emeritus, also preached on Luke 22:47-51 for the Sung and murdered in the military misadventure education at Vanderbilt University has Eucharist Service in Westminster Abbey. In his of Iraq, where the “coalition of the willing” Divinity School. The donor society com- received an hon- homily titled “The Battle Cry of a New Revo- has spread more death than democracy. To memorates the legacies of Liston Mills orary doctorate lution,” Braxton proclaimed, “As we celebrate our obsession with violence, Jesus says, ‘No (1928-2002), the Oberlin Professor of of humane let- the bicentennial of the abolition of slave trade more of this!’” Standing outside Westminster Pastoral Theology and Counseling, and ters from in the British Empire, we remember with Abbey with Professor Braxton is his wife, Professor Buttrick. Macalester Col- remorse the African holocaust of slavery and Lazetta. lege where he colonialism; and the Jewish Holocaust; and earned his baccalaureate in 1952. When bestowing the honor upon Beisswenger, Macalaster President

DANIEL DUBOIS Brian C. Rosenberg remarked, “Throughout your distinguished career, you have lived your life and served your community in accor- dance with the principles of your faith and with your deep sense of justice. You have described your calling as working on the global war against the poor, and you have sought to obey God instead of humans.” For his act of civil disobedience in protesting the practices of the West- ern Hemisphere Institute for Security Cooperation, formerly known as the School of the Americas, Beisswenger was sentenced in 2004 to six months in the Federal Correctional Institu- tion in Manchester, Kentucky. His incarceration is documented in his Locked Up: Letters autobiography, and Papers of a Prisoner of Conscience, published by Upper Room. DANIEL DUBOIS The Reverend K.C. Ptomey, pastor of Westminster Presbyterian Church in Nashville, Ten- nessee; and the Reverend Carol Tate, MDiv’00, founding pastor of Emmanuel Presbyterian A Collaboration of Pulpits Church in Nashville, were among the clergy attending the reception for the Mills-Buttrick Society. Professor Buttrick (left) taught homiletics for eighteen years at the University before John S. McClure, the Charles Grandison ing: A Homiletic Method” and “Collabora- homiletics, and I am hopeful they will con- his retirement in 2000. Finney Professor of Homiletics and chair of tive Preaching,” McClure met with profes- sider seeking admission to Vanderbilt,” the graduate department of religion, (center) sors and students of homiletics. “I gained a remarked McClure, who also preached at traveled to Seoul, Korea, to deliver a lecture strong sense of the South Korean church and Seoul’s Kangbukjeil Presbyterian Church series at Presbyterian College and Theologi- the institution’s crucial sense of mission in with a membership of fifteen thousand. cal School and at Yonsei University. During relation to China. A significant number of his presentations titled “Sermon-Sequenc- students are eager for more instruction in

6 THESPIRE Fall 2008 7 Two Poems by Ann Street A Sacred Merger BY MICHAEL ALEXANDER LEHMAN, MDV3

he academic year 2006–2007 marked (Oberlin College Archives 2003). While John Shipherd and Philo P. Stewart, Ober- A Cautionary Tale Communion of Saints the fortieth anniversary of the merger many at Vanderbilt hoped that the merger lin College has been committed to the serv- Tbetween the Oberlin Graduate School would bring increased visibility to the ice of others. The initial vision of its Or, the woman whom Thou gavest . . . They are gone now. of Theology and Vanderbilt University School as well as an increase in financial founders was to start and support a school Divinity School. Many students who con- support and enrollment, this, for the most that would train Christian pastors, teach- Lucifer lay his head along the limb; Dark in earth or in their urns verse in the halls of the Divinity School and part, did not happen. (Johnson 2001). ers, and missionaries for service in the “Ssweetie,” he said, “come closser sso you’ll hear. Lie most I loved—and loved the most. who study fervently in the classrooms are Within a few years of the merger, the Ober- region of Ohio and surrounding states. The vaguely, if at all, familiar with this important lin students were graduated, and three of motto of the college became “Learning and I can sscarcely hiss above a whissper, Gone to worms, event in the Divinity School’s rich history. the six faculty members left to take other Labor,” which remains in effect to this day. bessidess, my dear, who wantss to talk to Him?” gone into ghosts Such a merger is significant in a number of positions. (Johnson 2001). Oberlin College set itself apart in its forma- So Eve exposed her pink and shell-like ear that wait and wait … ways, many of which reflect the current com- tive years through its unique commitment An Ethos of Learning and Labor as she drew nearer to the ardent lisper, who left with hope, mitments and causes of faculty and students. to service, social activism, abolitionism, The Oberlin Graduate School of Theol- equal education, and evangelism. While one rotating hand, palm forward, in the air, While visible evidence of the 1966 merger with promises from ogy in Oberlin, Ohio, known from many today consider evangelism outdated scarcely exists, there are some examples. For her swaying hips a snare to bait a snare, the pulpits of childhood. 1844–1904 as the Oberlin Theological Semi- or associate it with conservative or funda- instance, Divinity School faculty member moving to the beat of an unborn drummer Will they receive? nary, was a nondenominational graduate mentalist Christians, evangelism in the school deeply committed to the inclusion Fernando Segovia serves as the Oberlin nineteenth century, as interpreted at Ober- she glanced around the Garden, murmured, “Bummer.” Do they remember of women and minorities. In fact, Oberlin Graduate Professor of New Testament, and lin, was considered quite progressive. dim naves, stained light on lips repeating, College was the first institution of higher John S. McClure holds the title of Charles G. The seminary, in particular, fervently The serpent flicked an apple to her toe. I believe … ? learning in the nation to admit students Finney Professor of Homiletics. Finney was trained missionaries for service abroad the United States’ foremost revivalist during “Thiss iss delicious, but you sshouldn’t tasste it, irrespective of color or gender. Most in foreign countries. Missionaries who notably was Antoinette Brown, the first the nineteenth century and one of the first were graduated from Oberlin began serv- it will reveal what you don’t know you know. By what slim bonds of woman ordained to Christian ministry in professors of theology at Oberlin Theological ing across the United States and the world. If I were you I wouldn’t care to wasste it.” blood and circumstance, the United States and whose memory is Seminary. He later became the president of One group of missionaries in particular is (The warning hit its mark, she promptly bit it; what arrogance, celebrated at Vanderbilt with an annual Oberlin College from 1851-1866. Other evi- extremely significant to Oberlin’s history. dence may be found at the northeastern a crime from which she never was acquitted.) do we petition lecture bearing her name. This band of missionaries, most of whom Developing at a tremendous rate entrance of Vanderbilt Divinity School facing were Oberlin graduates, was killed during “Now give ssome to that dork who walks with Him; that such brief communion throughout the nineteenth century, Oberlin 21st Avenue, South. Just outside to the right the Boxer Rebellion in the Shansi province he really comess off like a proper fool. move into perpetuity? Theological Seminary became deeply com- of the door there is a plaque which of China in 1900. On the west side of Ober- He might be better fun were he less dim. That these once events, mitted to missionary work, lin’s campus stands reflecting the college’s the Memorial Arch Eve, are you lisstening?” defined by evanescence, Oberlin College set itself apart in its formative years through commitment to service. constructed as a trib- “Yeah, Man. Cool.” be empowered to affect Funded by the American its unique commitment to service, social activism, abolitionism, ute to those who lost the cosmic course Home Missionary Board, their lives. This single (Well, as they say, the rest is history; and recommence Oberlin Theological Semi- equal education, and evangelism. monument has been nary prepared ministers the source of immense God’s motive is the Christian mystery.) their flawed alliances? to work successfully in conflict and debate So Adam ate the apple and it lodged These tentative Poland, Bohemia, Hungary, and China. reads “John Frederick Oberlin Divinity among students and faculty since its dedi- midway down his disobedient throat identities renew (Oberlin College Archives 2003). Although Quadrangle.” This plaque commemorates cation in 1903. The debate still exists today. providing him with undigested knowledge, once more in unimagined the seminary thrived well into the twentieth the merger of the Oberlin Graduate School of But why such a controversy over a memo- century, the school struggled eventually rial which stands as a tribute to Oberlin’s eviction papers, and a lasting scapegoat. mansions of immensity? Theology with Vanderbilt and names the to maintain a steady enrollment. Ober- beautiful grassy area which spans from the own fallen? A brief historical sketch of the lin College President William Stevenson Divinity School to 21st Avenue, South, and events which led to the arch’s construction claimed that the institution was becoming should first be understood. (Readers will recognize the poet’s name, Oh, pray they do! from the library to the Owen Graduate a financial drain on the college and that Ann Street, A’49, as the signature on the School of Management. Martyrs and Devils its academic program had outlived its use- official portraits commissioned by the University.) John Frederick Oberlin (1740–1826) was fulness on a campus becoming increas- a pastor who served an impoverished In 1882, Oberlin began its relationship with ingly secular. parish in the mountains of northeast China and sent its first group of twelve In 1965, the board of trustees of Oberlin France. He was committed to educational missionaries to China’s Shansi Province. College voted to discontinue professional programs, training teachers, establishing While they worked tirelessly to convert the graduate instruction in theology at Ober- schools, and reforming agriculture. Chinese to the Christian faith, this was lin. (Oberlin College Archives 2003). In Although he was never involved with only one goal of the missionaries. The September of 1966, six faculty members Oberlin College directly, his commitment Oberlinians and others who eventually and twenty-two students joined Vanderbilt to service was its founding ethos, and the came to work there were intent on estab- Divinity School as part of a merger agree- college was named after him. (Oberlin lishing schools for China’s poor and ment, thus ending Oberlin’s 130-year com- College Archives 2007). Since its founding orphaned as well as provide refuge and mitment to the training of ministers. in 1833 by two Presbyterian ministers, recovery opportunities for opium addicts,

8 THESPIRE Fall 2008 9 Mounted on the northeastern side of the quadrangle, this plaque commemorates the 1966 merger of Oberlin Graduate School of Theology and Vanderbilt University Divinity School.

reads “John Frederick Oberlin Divinity Quadrangle.” This plaque commemorates the merger of the Oberlin Graduate School of Theology with Vanderbilt and names the beautiful grassy area which spans from the Divinity School to 21st Avenue, South, and from the library to the Owen Graduate School of Management. John Frederick Oberlin (1740–1826) was a pastor who served an impoverished parish in the mountains of northeast France. He was committed to educational

MARK ANDREW CALDWELL, MTS’04 programs, training teachers, establishing schools, and reforming agriculture. Although he was never involved with he academic year 2006–2007 marked a financial drain on the college and that Oberlin College directly, his commitment the fortieth anniversary of the merger its academic program had outlived its use- to service was its founding ethos, and the Tbetween the Oberlin Graduate School fulness on a campus becoming increas- college was named after him. (Oberlin of Theology and Vanderbilt University ingly secular. College Archives 2007). Since its founding Divinity School. Many students who con- In 1965, the board of trustees of Oberlin in 1833 by two Presbyterian ministers, verse in the halls of the Divinity School and College voted to discontinue professional John Shipherd and Philo P. Stewart, Ober- who study fervently in the classrooms are graduate instruction in theology at Ober- lin College has been committed to the serv- vaguely, if at all, familiar with this important lin. (Oberlin College Archives 2003). In ice of others. The initial vision of its event in the Divinity School’s rich history. September of 1966, six faculty members founders was to start and support a school Such a merger is significant in a number of and twenty-two students joined Vanderbilt

that would train Christian pastors, teach- OBERLIN COLLEGE ARCHIVES, OBERLIN, OHIO ways, many of which reflect the current com- Divinity School as part of a merger agree- ers, and missionaries for service in the mitments and causes of faculty and students. ment, thus ending Oberlin’s 130-year com- The Memorial Arch commemorating the deaths of thirteen missionaries and five children of the Shansi Mission was dedicated on May 14, 1903, region of Ohio and surrounding states. The The Oberlin Graduate School of Theol- mitment to the training of ministers. during the inauguration of Oberlin College President Henry Churchill King. motto of the college became “Learning and ogy in Oberlin, Ohio, known from (Oberlin College Archives 2003). While Labor,” which remains in effect to this day. 1844–1904 as the Oberlin Theological Semi- many at Vanderbilt hoped that the merger Oberlin College set itself apart in its forma- nary, was a nondenominational graduate would bring increased visibility to the rial which stands as a tribute to Oberlin’s door for missionary work in China begin- were particularly annoyed by this aspect of tive years through its unique commitment school deeply committed to the inclusion School as well as an increase in financial own fallen? A brief historical sketch of the ning in the second half of the nineteenth missionary activity because they were to service, social activism, abolitionism, of women and minorities. In fact, Oberlin support and enrollment, this, for the most events which led to the arch’s construction century, causing tensions and anti-foreign believers and practitioners of Confucian equal education, and evangelism. While College was the first institution of higher part, did not happen. (Johnson 2001). should first be understood. sentiment to grow. Many countries includ- values and ideas. (Tucker 1991). In fact, many today consider evangelism outdated learning in the nation to admit students Within a few years of the merger, the Ober- ing France, England, Germany, and Japan many Chinese persons from all classes or associate it with conservative or funda- Martyrs and Devils irrespective of color or gender. Most lin students were graduated, and three of had laid claims in China by the time of the came to resent the missionary commu- mentalist Christians, evangelism in the notably was Antoinette Brown, the first the six faculty members left to take other In 1882, Oberlin began its relationship with Boxer Rebellion in 1900, but the missionar- nity’s degradation of long-standing Chi- nineteenth century, as interpreted at Ober- woman ordained to Christian ministry in positions. (Johnson 2001). China and sent its first group of twelve ies were seen as a much more serious nese customs and traditions such as lin, was considered quite progressive. feng shui the United States and whose memory is missionaries to China’s Shansi Province. threat to the Chinese and their way of life. ancestral worship and , or the An Ethos of Learning and Labor The seminary, in particular, fervently celebrated at Vanderbilt with an annual While they worked tirelessly to convert the Arthur H. Smith, a missionary who had belief that within localities forces exist trained missionaries for service abroad lecture bearing her name. Chinese to the Christian faith, this was dedicated fifty-four years of his life to which affect the well-being of the living While visible evidence of the 1966 merger in foreign countries. Missionaries who Developing at a tremendous rate only one goal of the missionaries. The work in China, explains how these feelings and the dead. (Tucker 1991). Lastly, Smith scarcely exists, there are some examples. For were graduated from Oberlin began serv- throughout the nineteenth century, Oberlin Oberlinians and others who eventually developed. He first points out that because points out that the special toleration which instance, Divinity School faculty member ing across the United States and the world. Theological Seminary became deeply com- came to work there were intent on estab- the missionaries’ work took them far into was given to the missionaries and their Fernando Segovia serves as the Oberlin One group of missionaries in particular is mitted to missionary work, reflecting the lishing schools for China’s poor and China, the missionaries became the most converts by the Chinese government was Graduate Professor of New Testament, and extremely significant to Oberlin’s history. college’s commitment to service. Funded orphaned as well as provide refuge and visible and accessible members of the for- the spark that started the Boxer Rebellion. John S. McClure holds the title of Charles G. This band of missionaries, most of whom by the American Home Missionary recovery opportunities for opium addicts, eign community, a prime target for anti- He states, “Tenants involved in land dis- Finney Professor of Homiletics. Finney was were Oberlin graduates, was killed during Board, Oberlin Theological Seminary pre- among other projects which sought to foreign sentiment. (Tucker 1991). The putes often converted to Christianity and the United States’ foremost revivalist during the Boxer Rebellion in the Shansi province pared ministers improve the lives of the Chinese. The pres- Chinese had long resented the territorial then complained to the missionary com- the nineteenth century and one of the first of China in 1900. On the west side of Ober- to work successfully in Poland, Bohemia, ence of the Shansi Mission, or Oberlin Mis- demands of the West, and in turn a mis- munity that they were the victims of reli- professors of theology at Oberlin Theological lin’s campus stands the Memorial Arch Hungary, and China. (Oberlin College sion as it came to be called, was indeed sionary became the hated symbol of for- gious bias. The missionary, in return, Seminary. He later became the president of constructed as a tribute to those who lost Archives 2003). Although the seminary appreciated by the many whom it helped; eign power and aggression. Secondly, the would protest to the local magistrate in the their lives. This single monument has been thrived well into the twentieth Oberlin College from 1851-1866. Other evi- however, just the mere presence of the mis- Chinese took great offense to the mission- name of religious toleration, and the mis- the source of immense conflict and debate century, the school struggled eventually dence may be found at the northeastern sionaries was a result of a series of treatises aries’ claim to the ultimate truth and their creant well knew that a magistrate who among students and faculty since its dedi- to maintain a steady enrollment. Ober- entrance of Vanderbilt Divinity School facing imposed on China after the Opium War in strong convictions that China was spiritu- refused a missionary ran the high risk of cation in 1903. The debate still exists today. lin College President William Stevenson 21st Avenue, South. Just outside to the right 1839. (Tucker 1991). Western military and ally empty and morally corrupt. (Tucker removal from office.” (Tucker 1991). Thus, But why such a controversy over a memo- claimed that the institution was becoming of the door there is a plaque which political pressure essentially opened the 1991). Many persons of China’s upper class the missionaries came to be perceived as

10 THESPIRE Fall 2008 11 “I feel that studying at Vanderbilt has been a continuation of my time at Oberlin,” says essayist Michael Alexander Lehman, MDV3.

Thousands more lost their and friends. (Oberlin College Archives the past and cannot change it by changing ers have decided to keep the tradition and spite of their best intentions, and in the lives as Allied forces came 2003). For decades, students and faculty the monument.” (Carr 1990). Instead, he walk under the arch because they see and knowledge that despite that very real in to disperse the Boxers alike found the arch a fitting tribute to called for a completely separate monument identify it as a memorial to some of Ober- potential for harm, we all must stand for and rescue any foreigners, those they understood as martyrs and to be built. A plaque was finally created to lin’s own who were brutally murdered. what we believe.” (Carr 1990). missionaries, and native those who ultimately gave their lives in honor all of the Chinese who were killed These students have poin-ted out that To Walk, or not to Walk? Christians that remained. service to others. It became a tradition at and was donated by the class of 1994. memorials which commemorate the lives The Arch of Controversy graduation for students to file in procession Rather than a separate monument, how- of those who are tragically killed exist It is difficult for me to believe that it has through the arch and into Tappan Square, a ever, the plaque was permanently fixed on everywhere. While Carr of the Shansi been two years since I walked under that One can only imagine the large park-like area which is one of Ober- the Memorial Arch. Association says that he will never believe arch myself at Oberlin’s commencement shock and horror that the lin’s main centers for campus activity. Graduating students aware of the arch’s that the Vietnam War was right, he still rec- ceremony in 2006. Like so many other stu- Oberlin community must The arch’s original symbolic signifi- rich history and the debate surrounding it ognizes the power of the Vietnam War dents in my class that day, I was com- have felt upon hearing the cance began to change by the 1950s and often face deeply personal dilemmas when Memorial which stands as a tribute to pletely ignorant of the history and debate became a full-fledged debate by the 1970s. news of the massacre. Rev. deciding whether or not to walk under the those thousands who perished “in a war which surrounded the piece of architecture Students questioned what the action of arch at graduation. An Oberlin publication which threatened to tear the nation apart, J.I. Atwood, the sole male The Collective where I had shared so many meals, conver- walking under the arch at graduation called published a statement a war which many considered immoral survivor of the Shansi Mis- sations, and fun times with friends. I often Missionary meant for them and whether it was an in the spring of 1989 from the Asian Ameri- and unjust.” (Carr 1990). He points out sion wrote in the wonder if I would have walked under the Herald appropriate gesture. For decades since its can Alliance which called upon all Asians that while the wall fails to memorialize in November of arch if I had known the possible implica- dedication, the traditional interpretation of and Asian Americans to walk around the those thousands of Vietcong soldiers and 1900, “The staggering blow tions. My response now would be, “Yes, I the arch symbolized Oberlin’s deep com- arch at commencement to “memorialize innocent civilians who perished as well, it is too recent and too would have.” While I recognize the valid mitment to its missionary work and her- the countless victims of imperialism.” is still most fitting that the Americans who appalling to allow one to objections that so many in the “Oberlin itage and the desire of its students to work They claimed that the one-sided portrayal died in the conflict there be memorialized, write with equanimity of family” have raised which have led them for the betterment of those all over the of the Boxer Rebellion by the arch is a “bla- despite the misguided and twisted politics the loved ones who, if to walk around the arch, I view the arch as world. For many in the Oberlin Shansi tant example of Oberlin’s ethnocentricity which sent them into battle. (Carr 1990). report proves true, have an appropriate and fitting response to the STEVE GREEN Memorial Association, a group founded in and institutional racism.” (Asian American For him and for many, the arch was never gained the martyr’s awful events that transpired in Shansi, 1908 to commemorate the Oberlin educa- Alliance 1989). Some students agreed with meant to denigrate the deaths of the Chi- crown.” (American Board China, in 1900 and a truly meaningful trib- dishonest political agents. tors and to continue educational exchanges this interpretation while others recognized nese Christians who died in the Boxer of Commissioners for Foreign Missions ute to those who were so dear to the Ober- By 1900, tensions reached a climax, and with China, walking under the arch sym- it as hypocritical. Commenting on an Rebellion, but rather to remember appro- 1900). Indeed, the Oberlin College commu- lin College community. One could only a secret society of peasants known as the nity was deeply grieved. The Board of For- bolized the service-oriented and progres- exhibit of the arch that was sponsored by priately those of the “Oberlin family “Boxers,” or the Fists of Righteous Har- sive traditions of the college. They were the Oberlin College library in May of 1990, whose deaths were most profoundly felt imagine the horror we would feel at eign Missions selected Oberlin as an Vanderbilt if a comparable tragedy were to mony, began a violent uprising against the appropriate site to erect a monument to the astute to point out that many secular one student observed, “Colonialism has and who were to be remembered.” (Carr foreign presence in China. China’s causes in their own time were approached been a universal phenomenon. It has been 1990). happen to our beloved community. missionaries and their children who had Whether or not one sees the actions or even Empress Dowager sided with the Boxers lost their lives. (Baumann and Jacobs with the same religious zeal that the mis- as much a part of Western European his- While the debate over the arch and and issued an imperial command which sionaries had shown. While some agreed, tory as it has been a part of Asian history; whether one should walk under or around the whole endeavor of the Oberlin mis- 1991). Faculty and students agreed. The sionaries as a form of imperialism, one read, “Exterminate the Christian religion! cornerstone for the Memorial Arch was for others, the arch came to represent China has a history of colonization that the monument at graduation still exists Death to the foreign devils!” (Tucker 1991). Oberlin’s, and indeed all of the West’s extends for thousands of years. Japan, too, today, the Shansi Association and others must remember the rich and progressive laid on October 16, 1902, and was finally missionary heritage of the college. That The Boxers targeted all Westerners, their dedicated on May 14, 1903, as part of the intervention in China and other third has not been able to escape the greed of on Oberlin’s campus are intent on encour- world countries. Even the missionaries colonialism. Mongolia had the biggest aging students to learn and know the his- these missionaries were willing to board a “The arch is a guidepost to us, both to be inspired by and warned by. who were killed there were deemed impe- colonial kingdom in the history of tory surrounding the events which led to ship and relocate their families half way rialists, intent on imposing their views on humankind! It is elitist to blame one group the arch’s construction and what it might across the world just to share their faith It is a pole for us—it tells us where we have been so that we can get a the Chinese at the expense of sacred tradi- while ignoring the other groups’ mistakes. mean for today’s college community. and to promote education which improved tions of Chinese culture and religion. Still We are all human, after all.” (Baumann and Jacobson has said, “The arch is a guidepost the lot of so many Chinese must stand for better notion of where we are going.” others pointed out that the arch only Jacobs 1991). to us, both to be inspired by and warned something and must be admired. If only memorialized the American Christians The reasons that students give for walk- by. It is a pole for us—it tells us where we everyone who claimed to be ministers in who died in China while failing to recog- ing around or through the arch are indeed have been so that we can get a better any capacity today would dedicate such fervor and passion to their own beliefs and sympathizers, and in particular the mis- inauguration ceremonies for new college nize the thousands of Chinese Christians many. One student walked around the arch notion of where we are going.” (Carr 1990). ministries, the world would surely sionaries. In the end, the Boxers slaugh- president Henry Churchill King. The archi- and native Chinese who were victims of simply to “protest white imperialism.” Oberlin is indeed a school distinct in its improve in new and awesome ways. tered 188 Protestant missionaries (159 of tect chosen to create the arch was J.L. Sils- the Boxers and Allied forces as well. By the (Raphel 1989). Other students since the commitment to fighting for the justice for My Oberlin College experience was life- whom were part of the Shansi Mission), bee of Chicago. Constructed from Indiana 1990s, students called for a monument 1950s have come to identify the arch with a all. Each graduate is encouraged to leave changing and continues to shape me. I 30,000 native Chinese Catholics, and 2,000 limestone, the monument features two which would honor the Chinese Christians host of events and injustices including the with a willingness to serve others and to spent four incredible and challenging native Protestants. Of the 159 who were bronze plaques that bear the names of the who lost their lives in the Boxer Rebellion. Korean and Vietnam Wars and apartheid face the noble cause to which one is called years at Oberlin as a member of the Con- killed in the Shansi Mission, eighteen had thirteen missionaries and their five chil- (Baumann and Jacobs 1991). While some in South Africa. Students have protested and believes deeply. Whether seniors walk servatory of Music majoring in percussion come from Oberlin. Ten of them were grad- dren who were killed in Shansi. The major- students insisted that a plaque be added to these historical events and movements by through or around the arch at commence- performance. To study at one of the most uates, five of them were their children, and ity of the financing of the arch was given to the arch itself, Mark Carr of the Shansi walking around the arch. Carl Jacobson, ment, “they might do well”, in the words respected music institutions in the world three others were affiliated with the Ober- Oberlin by New York philanthropist D. Association, claimed that “To add to, Executive Director of the Oberlin Memo- of Carr, to remember “that they may err in was truly an honor. I had one of the finest lin Mission. They were all decapitated in Willis James, and the rest was provided by change, or even destroy the memorial rial Shansi Association, believes that the percussion teachers in the nation and was the summer of 1900. (American Board of small contributions from Oberlin students would be to tinker with history in the most arch is a memorial to Oberlin’s “long and Commissioners for Foreign Missions 1900). dangerous of ways. We are responsible for rewarding relationship with China.” Oth- surrounded by students whose passion and talent in a variety of musical disci- 12 THESPIRE Fall 2008 13 Crossing the Bar

In Memoriam Harmon Wray, MA’85 November 10, 1946 – July 24, 2007

felt Harmon Wray’s presence keenly on Parks shared some memories of her life with unselfishly poured himself out for others. July 30, 2007, at Riverbend Maximum Harmon and the many pets who had adopt- An inmate cited Hebrews 12:1, “Therefore, ISecurity Institution when I attended the ed them. Two inmates who had known since we are surrounded by so great a cloud final class meeting of a summer course taught Harmon for nearly thirty-five years read of witnesses, let us also lay aside every by Amy-Jill Levine, the Carpenter Professor moving tributes to him, calling him their weight and the sin that clings so closely, and of New Testament Studies at Vanderbilt “brother.” One of Harmon’s colleagues let us run with perseverance the race that is University Divinity School. The class met on recounted being locked up with Harmon for set before us, looking to Jesus the pioneer and the prison grounds as part of a unique educa- protesting the death penalty. Finally, because perfecter of our faith.” He pointed to the his- tional initiative established by Harmon in this was a course in the New Testament, we tory of those before Harmon, and to Harmon 2003 when one course each academic term turned to our text. The Scripture helped to himself, working for good in the world, and was held at Riverbend. Prison inmates, open up our hearts and minds to the grace of spoke optimistically about the work to be Divinity School students, and community Harmon’s selfless life. taken up by Harmon’s colleagues and stu- members comprised each class. Attending Professor Levine proposed that we end our dents. Student discussion in this class was no this last meeting were Professor Levine, the class with a discussion of the story of the road different from those of other classes in our Reverend Donald F. Beisswenger, Vanderbilt to Emmaus, Luke 24:13-25, for as she pointed open queries into the truth. Hearing this emeritus Divinity School professor, , who had out, a woman may have been present in the inmate, I felt the kinship that comes from the been incarcerated in a federal prison in company of travelers. As she prodded the intellectual camaraderie found in classroom KARAN SIMPSON Manchester, Kentucky, for six months for an class for interpretation, we found ourselves discussions, when one student’s perspective Restorative justice advocate Harmon Wray, MA’85, in the last photograph taken of him act of civil disobedience; author John somewhat tongue-tied. I can only offer my resonates with one’s own. Edgerton; Lipscomb University history pro- own reasons why this passage of Scripture One inmate, just when class was about to fessor Richard Goode, and Methodist minis- was relevant to us. Like the disciples, we had end, cited Micah 6:8: “He has told you, O ter Janet Wolf, who helped Harmon to estab- lost a good friend, a leader, in fact, although no mortal, what is good; and what does the Lord lish the Riverbend program; numerous lead- one thought of him that way when he was require of you but to do justice, and to love ers in both men’s and women’s prison pro- with us. One revelation during class was that kindness, and to walk humbly with your armon was a missionary to Vanderbilt Divinity School and was called, patiently and repeatedly, to explain that John grams; Vanderbilt students who had partici- in talking about Harmon’s life, we were able to God.” This verse, he pointed out, summed up “HWesley was not speaking in allegory. He was the pastor of the Criminal Defense Bar, ministering to those of us in cri- pated in the Riverbend classes; Judy Parks, see him in a new light. He was a humble man, Harmon Wray’s life. sis and softly chiding those of us who neglected those needing acute healing. He became a conscience of the Church, lighting Later on, I would recall the words of Harmon Wray’s life partner of thirty-five one who could connect people and make the oft-preferred darkness of justice. He was our friend, welcomed in our corridors of courtrooms and carrels. He taught by years; and inmates who had known him for events happen. He was our friend, one who Ralph Waldo Emerson who wrote in his essay as many years. Harmon had died six days was there for us when life dealt us harsh “Self Reliance,” “Do your thing, and I shall word, by example, and by presence. He supported us during literal and figurative trials. He loved those in our care. Harmon earlier, but everyone sensed his presence in blows. He persuaded people to act simply by know you. Do your work, and you shall rein- made us better.” the room. creating in them the desire to do what was force yourself.” Still, it was Emerson’s friend In the preceding days, Harmon’s death right; he also made doing the right action Henry David Thoreau, naturalist and author —J. Michael Engle had been mourned and his life celebrated at a attractive and even fun. He never backed of “Resistance to Civil Government” (known Assistant Public Defender crowded visitation at Edgehill United down from his convictions; he was a man of as “Civil Disobedience”) who took this Metropolitan Public Defender’s Office imperative to its logical conclusion, going to Methodist Church and at a full-to-capacity less than moderate means who did what he armon challenged and inspired us to seek first the Kingdom of God and His righteousness. He gave us a picture of the memorial service at Belmont United wanted to do. jail rather than paying the poll tax supporting Methodist Church. The men at Riverbend We could also begin to piece together our the United States’ war with Mexico. Harmon “Hcontrast between the old world of greed, exclusion, vengeance, and exploitation and the new world of justice, hospitality, had met with Judy Parks on the night when own roles in picking up where he left off, to did his work when he addressed social justice restoration, and peace. In a world that relegates God to privatized piety and self-indulgent ritual, Harmon trusted the words of Harmon died, holding their own memorial foster understanding between the prisoners through his books, lectures, prisoner advoca- Jesus: ‘I was hungry, and you gave me food; I was thirsty, and you gave me drink; I was a stranger, and you welcomed me; I service. Still, many people came to the last and the free, to learn about the inherent cy programs, and his own willingness to go was naked, and you clothed me; I was sick, and you took care of me. I was in prison, and you visited me.’” class meeting of Professor Levine’s “Women injustices in the criminal justice system, to to jail for his beliefs. in the Gospels” course, submitting to a pat- understand prisoners not as throwaways but I myself did not see Harmon clearly until —United Methodist Bishop Kenneth L. Carder, DMin’80 down and the emptying of pockets before as persons who might want to make a posi- he was gone from this life. Somewhat fooled passing through the steel locking gates and tive change in their own lives and if possible, by his unassuming nature, availability, and here Harmon placed his trust is no mystery: he trusted in the power, the love, and the grace of Jesus Christ. His trust walking across the hot compound to the make reparation to those they have harmed the fact that he was always so much fun to be was mirrored again and again in the compassion he showered upon others and in the unconditional love he brought to classroom building. and repair the breach between themselves with, it was only later that I saw the wonder “W every relationship. Harmon held firmly to the conviction that each of us can help lessen the misery of another person. I am There the circle of friends watched the and society. and splendor of his life blazing before me. video-recording of Reverend David Rainey’s One doctoral student recalled the class Harmon made it his life’s work to love good- absolutely convinced my brother of thirty years, Harmon Wray, met his Pilot, face to face, when he crossed the bar.” humorous and evocative tribute to Harmon discussion of the previous week, when we ness and do right and walk humbly before —Tom Warren from the memorial service. Warm memories talked about the “woman who loved much” God. Those of us who remain can only strive to follow his lead. Riverbend Maximum Security Institution of Harmon’s personal life and his lovable who poured out costly ointment on Jesus’ —Patricia Lynn Myrick, MTS’08 quirks drew all of us closer together. Judy feet. Harmon was like this, she said, one who

14 THESPIRE Fall 2008 14 Designed to harvest surface runoff water for agriculture, a khadin features a long earthen embankment constructed across lower hill slopes lying below gravelly uplands. Sluices and spillways allow the excess water to drain and saturate the land for crop production. The khadin water harvesting system was first practiced in India in the fifteenth century.

Crossing the Bar

Sunset and evening star And one clear call for me! And may there be no moaning of the bar, When I put out to sea,

But such a tide as moving seems asleep, Too full for sound and foam, When that which drew from out the boundless deep Turns again home.

Twilight and evening bell, And after that the dark! And may there be no sadness of farewell, When I embark;

For though from out our bourne of Time and Place BY NANCY M. VICTORIN-VANGERUD, The flood may bear me far, MDIV’86, PHD‘95 I hope to see my Pilot face to face When I have crossed the bar. “Sacred waters carry us beyond the market place into a world Fonts of Blessing —Alfred, Lord Tennyson charged with myths and stories, very Sunday throughout the world, people gather in churches around their common (1809-1892) wells—only these wellsprings are called baptismal fonts. Parents bring their children; beliefs and devotion, culture and Eadults and youth step forward; precious names are called out before the congregation, celebration. These are the worlds and soft flesh is bathed in the “living waters.” The Triune name of God is usually invoked, and a child of God is received, blessed, and incorporated into the Beloved Community. that enable us to save and share But in a world of growing water scarcity, what are to become of our fonts of blessing? Can water, and convert scarcity into we reclaim water as a “deep symbol” of the Christian tradition?ii Might the baptismal bless- ing of God’s “living waters” find renewed connection with our emerging need to sustain abundance.” water abundance throughout the world?

—Vandana Shiva, Water Warsi

2 THESPIRE Fall 2008 17 of educational opportunities, and their lives revolution species). Farther down the water- GRAVIS, the Gandhian organization found- are full of sorrows. But they have longings, shed, larger stone structures create pools that ed by Shashi and her late husband, Laxmi taankas too. As feminist theologian Mary Grey foster tree-restoration and new habitats for Chand Tyagi, helped build the in this explains, “One thing dominates their desire, animals and birds. In the Thar Desert, the area specifically as a water-commons for naadis and that is water. As we ask groups about NGOs help communities de-silt the or people without any other access. khadins their longings for health, education, and village ponds, build across the lower I asked Shashi how she felt about this income, without fail one of our group will ends of fields, and install underground landscape—in one sense so stark and sad, vi taankas comment, ‘It all comes back to water.’” cement cisterns, or , for each village yet in another sense, so beautiful. She looked With water-security as the founding mis- family. Fortunately, no longer is the dying down, tracing a large swirling figure in the sion, Wells for India and their partners also wisdom of the desert, dying. sand. She said the Thar Desert is known for build schools for girls as well as boys, edu- four S’s: sand, sun, serpents, and sorrows. cate women in basic medical knowledge, The Sorrowing Spirit When she looked at the land, she felt sorrow. and empower men’s and women’s self-help I tried to imagine looking at the land with groups towards income production and As the rest of our group continued walking, the eyes of people to whom the Tyagis had micro-loans. Ancestral lands are cared for Shashi Tyagi and I sat down at a resting place worked so hard with over the years to bring once again because adults no longer need to half-way up the immense sand dune. The dignity and hope. After several years of leave the villages for exploitative labor in the Thar Desert air was clear and so good to drought and the recent death of her hus- mines. Throughout the work of the NGOs sarvo- breathe compared with the smoky dust of band, Shashi knows sorrow. But she also can be seen the Gandhian principles of daya Jodhpur. After a morning of visiting villages knows hope. She sees it in the faces of , meaning “all rising, but the last person x ramraj, in the Pabupura District, it seemed right to women who are “stepping into existence.” first,” as well as meaning “all is well take a quiet moment of reflection. The sand We saw the face of hope that morning in in the village”—human and natural Top: In her scholarship on ecology and theology, was warm and slid easily off my fingers. the village of Ramchilla, where we had resources together. feminist theologian Mary Grey explains that the Shashi remarked how special the sand was stopped to visit a women’s self-help group. need for water represents the dominant desire in in the desert, that it was so … rainwater is not just a resource, but a Keeping Wisdom Alive soft and could be used to the lives of the women of India. “As we ask sacred gift, so every drop flows with blessing. groups about their longings for health, educa- wash and dry things because In contrast to the government’s massive the grains do not stick. tion, and income, without fail one of our group ’ will comment, ‘It all comes back to water.’” water projects, Wells partners are recovering We looked out over the the “dying wisdom” of the desert where horizon, at the paucity of trees and bushes, taankas The women and their daughters gathered at Left: Taankas, underground cement cisterns, communities held responsibility for water in and at the number of small white the home of their leader who was teaching vii improve living standards in areas that lack a common. With the monsoon arriving for grouped together throughout the sloping ter- embroidery. Their finely-stitched pillow cases groundwater resource. Without a taanka, women such a short and intense period, traditional rain. Shashi explained that the government reflected earth-tone shades of the desert. No have to walk long distances twice daily to fetch water harvesting means collecting the rain in considered this landscape to be barren-land, longer having to spend large portions of their Wells of Salvation based in Udaipur, but their partners work water. Taankas also are proving to be a stimulus simple structures to last during the long fit for no one but the landless people. day walking for water, the women could learn throughout the Aravalli Hills to the south- to community development with the formation months of dryness. Rainwater harvesting, In January 2007, I had the chance to join the east and the Thar Desert, to the west, along of village development communities and therefore, becomes everyone’s business, with pani-yatra annual , or water-walk, sponsored the border with Pakistan. Rainfall in the women’s self-help groups. a new approach to governance as well—a by the British organization, Wells for India.iii participatory form of governance rather than Aravalli Hills amounts to 300-500 mm per viii Wells was founded in 1987 by Mary and year, while in the Thar, the monsoon brings a top-down bureaucratic one. As Anil Nicholas Grey, along with their colleague, only 100-300 mm each year, usually within a skyrocket, supplies plummet, and water inse- Agarwal and Sunita Narain of the Center for Ramsahi Purohit, in response to the terrible brief one-hundred-hour period. Climate curity becomes a dangerous fact of life. The Science and Environment explain, “Water drought in Rajasthan, India. Ramsahi helped change in Rajasthan, which many attribute to context is complicated by the government’s has been harvested in India since antiquity… Bhoodan initiate the or land-gift movement, global warming, has brought more intense practice, begun in the colonial period, of cen- Some of the answers to this crisis may lie in our own traditions, in the hands of our com- which passed four million acres of land from times of drought and flooding. Agriculture tralized water management and reliance on ix landowners to the landless throughout in the region is extremely vulnerable with great capital-intensive projects such as dams munities, and at a pretty low cost.” India. By 1987, access to fresh water also had four out of every ten years on average meas- and bore-wells to meet the demands of indus- A paradigm shift is occurring in become a critical issue. For twenty years, the try and agriculture. Thus, rivers Rajasthan as people recover the small-scale, Greys have been leading groups of donors, How can we recover and construct what are being polluted and exhaust- local water harvesting practices. Emerging friends, and activists through Rajasthan to Ellen Armour calls “elemental theologies,” ed, and groundwater levels are evidence shows that community manage- learn how Wells’ eighteen-partner non-gov- becoming exploited beyond ment of traditional systems ensures the basic ernmental organizations (NGOs) are “bring- reconstituting ourselves as creatures of their recharge rates, disrupting minimum requirements of all village mem- ing water security and dignity to the poorest water, earth, air, and fire? the country’s hydrological sys- bers can be met. The old desert wisdom communities of rural Rajasthan.” For the tem. Farmers who cannot com- focuses on small natural watersheds, collect- pani-yatra 2007 , a friend and I joined as the pete are despairing, in some ing rainwater where it falls and then con- American delegation, and we quickly dis- uring as drought years, yet the Thar Desert, cases, even taking their lives. serving it carefully. In Rajasthan, rainwater is covered, as Nicholas Grey proclaims, “From curiously, is one of the most densely popu- Water-scarcity is a great struggle for not just a resource, but a sacred gift, so every water, everything begins!” lated arid regions in the world. women and girls, who walk long distances drop flows with blessing. Starting up in the With fifty-six million citizens, Rajasthan is For desert people, water-scarcity is one of several times a day to transport water. hills, small stone gulley-plugs retain the rain, iv the second poorest state in India. Forty-three the most pressing concerns. It extends across Impacts of deforestation, desertification, and which then seeps into the soil and recharges million people live in rural areas, with fifteen all groups, castes, and classes. Sometimes vil- economic globalization all complicate the the aquifers and wells. These moist plots can v then be planted with indigenous mustard or million people living below the United lagers spend more than half their income on daily availability of water. Women’s lives For the people of India, the effects from the scarcity of water extend across all groups, castes, and classes. Nations’ poverty guideline. Wells for India is obtaining water. In periods of drought, prices suffer from inadequate health care and lack other less water-intensive crops (than green-

18 THESPIRE Fall 2008 19 “With joy you will draw water from the wells of salvation!”

—Isaiah 12:3 this craft, and their daughters could attend the newly opened school. Through someone’s invitation, a girl- child, seven years old, stood up to sing a song she had learned in school. From the moment we saw her first graceful gesture, her skillful hands and clear voice clearly cap- tivated us. She sang and danced as though she knew she existed—and not only existed, but had a gift, a beautiful gift. In a landscape of sorrow, her song of hope caught the air. Through the partnership between , taankas GRAVIS and Wells for India are built; skills are learned; and girls go to school; con- sequently, over time, community capacity- building grows. Amazing what something as basic as access to clean water can do. Watching the faces of our group, I STRANGERS NO LONGER thought I saw Shashi smile. I was smiling too. No wonder water is such a central image of hope in the heart of A young girl from the village of Ramchilla sings a song she has learned at school. “From the moment the Jewish and Christian wisdom traditions. Faithful Voices for Solidarity we saw her first graceful gesture, her skillful hands and clear voice clearly captivated us. She sang and Remember the song on the lips of the danced as though she knew she existed—and not only existed, but had a gift, a beautiful gift. In a land- covenant people, wearily walking home scape of sorrow, her song of hope caught the air.” BY MARK STEVEN MILES, MTS’07, AND EMILY KATE SNYDER, MTS’07 from exile: “Oh, everyone who thirsts, come to the water” (Isaiah 55:1). Think of the Water Wars: Privatization, Pollution and i Vandana Shiva, yearning of John from the island of Patmos: ronmental activist Vandana Shiva claims, Profit “The Spirit and the bride say, ‘Come.’ And “The water crisis is the most pervasive, most (Cambridge, Massachusetts: South End Press, 2002), 139. let everyone who is thirsty come. Let anyone severe, and most invisible dimension of the Deep Symbols: Their Postmodern For their service to congregations and community xii ii Edward Farley, owned by multinational corporations that increasing everyday. They were crossing who wishes take the water of life as a gift” ecological devastation of the earth.” Effacement and Reclamation agencies, the essayists received the 2008 Nella pani-yatra (Valley Forge, Pennsylvania: produce goods for export—about the strug- because they had to find a way to feed their (Revelation: 22:17). Now I have come back from the Trinity Press, 1996). May Overby Memorial Award in Field Education gle to survive when earning only four dol- families; others were crossing in hopes of From water, everything does begin— and stand again with my congregation at Vanderbilt University Divinity School. iii For more information, see the Website, lars a day. We visited a center where being reunited with family members in the including hope. The sorrowing Spirit takes around our font of blessing. The water www.wellsforindia.org. Sitting on One Carpet: A Study on detained children waited for the authorities United States. flesh in this world, singing songs of hope for I splash across the forehead of this child iv Hayden Kantor, a global water commons. To think of these comes from the Mississippi River, and before Community-Based Organizations in the Thar Desert, India n the summer of 2006, we traveled with a to contact their parents. At a courthouse in During dinner, we asked some of the sacred longings as something about another that, the great rains and snows of northern (Jodhpur, Rajasthan: Gramin Vikas Vigyan Samiti, group of students and professors from Arizona, we witnessed a sentencing hearing migrants if they were scared. We asked them 2006), 51. Vanderbilt University Divinity School to for migrants who had been unable to elude if they knew about the spiders and the rat- world seems audacious in the light of this Minnesota. Before that? I remember the In the Time of v Ann Grodzins Gold and Bhoju Ram Gujar, the United States–Mexico border. The trip the clutches of the U.S. Border Patrol. Each tlesnakes, the scorpions and the poisonous desert-day. green-growing watersheds of Rajasthan and Trees and Sorrow: Nature, Power and Memory in Rajasthan Sand, sun, serpents, and sorrows. I wonder—can Earth’s people restore the allowed us to observe the tragic conse- of these experiences was revelatory, but our cacti. We asked them if they knew how far (Durham, North Carolina: Duke University Press, 2002). I Singing, sewing, self-help, and Shashi. divine ecology of grace between the well- Sacred Longings: The Ecological Spirit and quences of an immigration system that has last night in Mexico proved to be especially they would have to go, if they had proper vi Mary Grey, springs of our spiritual communities and the Global Culture grown increasingly ineffectual. transformative. shoes and enough food and water to last (Minneapolis: Fortress, 2004), 37. hope of a global water commons? How can Dying Conversations with border patrol agents, We stayed at a Catholic shelter in the dry through the journey. We knew that over vii Anil Agarway and Sunita Narain, editors, By Water and the Spirit we recover and construct what Ellen Armour Wisdom: Rise, Fall and Potential of India’s Traditional Water immigration lawyers, environmentalists, heat of Altar, a dusty town that has become 3,000 migrants had died in the desert since Harvesting Systems political activists, and factory workers a gathering place for migrants Looking at Earth from space gives us the calls “elemental theologies,” reconstituting (New Delhi: Centre for Science and We believe that as people of faith we have ourselves as creatures of water, earth, air, Environment, 2005 [1997]). revealed a situation on the border that con- about to embark upon the perilous impression that water-security could never xiii and fire? Gathered around the font of bless- viii Anil Agarwal, Sunita Narain and Indira Khurana, edi- tinues to be chaotic and unsustainable. In a journey through the desert. The be a problem for human beings. But of the Making Water Everybody’s Business: Practice and Policy a moral responsibility to welcome the ing, we speak the words of sustainable hope, tors, discussion with Rick Ufford-Chase, founder shelter provides migrants with vast waters covering Earth, only 2.5 percent is of Water Harvesting yet now this ritual has become a congrega- (New Dehli: Centre for Science and of BorderLinks, the organization in Tucson necessities such as food, water, stranger. When we touch the hand of the consumable as freshwater, and of that, seven- Environment, 2005 [2001]). that arranged our trip, we learned about the clothing, and lodging, as well as tional practice of sustainability. By water and Dying Wisdom stranger, we touch the hand of God. ty percent is currently inaccessible in the the Spirit, we baptize this child into the ix Agarway and Narain, , 11, 9. effects of NAFTA and other economic and education about the dangers of the Steps into Existence: About Women Self Help Groups in the form of snow, glaciers, icecaps, and per- x Shalom of God, immersing her in the Thar Desert political factors that drive migration from the desert. We spent that last evening in mafrost. We may be a “blue planet,” but , (Jodhpur: Gramin Viksa Vigyan Samiti, 2006). Mexico with a group of migrants who were 1994. It seemed that many did not realize the covenant of life’s flowing abundance. May Water for Life Decade 2005-2015 South to the North. On a hike in the swelter- according to the United Nations, nearly 1.2 we live into the hope of a world where all xi UN-Water, (New York: ing heat of the Sonoran Desert, we were told preparing to cross the border the following risk they were taking in crossing the desert. billion people live in regions without access U. N. Department of Public Information, 2005). xi may come and drink. Water Wars, about the increased number of deaths occur- morning. We ate dinner, played soccer, and Others expressed an admirable courage; to clean drinking water. By the year 2025, the The essayist serves as chaplain and direc- xii Shiva, 1. ring on the border as migrants attempt to listened to their stories. Many were farmers however, their eyes betrayed their fear. Some U.N. estimates that as many as two-thirds of xiii Ellen T. Armour, “Toward and Elemental Theology: A tor of the Wesley Center at Hamline Theology that Matters: Ecology, cross the harsh and desolate wasteland of who had traveled from southern Mexico were clearly anxious about the journey they Constructive Proposal,” Earth’s people will be living in conditions of University in Saint Paul, Minnesota, and is Economy, and God what is known by locals as El Camino del after their crops had been destroyed by a were undertaking. We tried to share with the council representative for , edited by Darby Kathleen Ray serious water shortage, and one-third will be an alumni/ae migrants our concern for their safety, but we Vanderbilt University Divinity School. (Minneapoolis: Fortress, 2006), 42-57. Diablo or the Devil’s Highway. We talked natural disaster. The migrants told us that living with absolute water scarcity. As envi- with workers in the maquiladoras—factories jobs were scarce, and the cost of food was knew that our protests were futile. They

20 THESPIRE Fall 2008 21 The relationships that we formed that last evening in Mexico awak- were determined to cross because they were initiative—a project that was started as a desperate. For them, it was not a question of ened a desire to make others aware of the desperate conditions that field education placement—has grown and volition. Tragic economic and environmental developed. As part of the curriculum for the circumstances had disallowed the possibility drive the movement of people into the United States and challenged master of divinity degree at Vanderbilt of real choice. The life-threatening situations us as people of faith to act on behalf of immigrants here in Tennessee. University Divinity School, students are in their home countries had forced them to required to participate in three semesters of move in order to survive. field education. After meeting several times We awoke early the next morning hoping Transformed by our experience on the perhaps we are welcoming an angel in dis- with Professor Viki Matson, the director of to say good-bye to our new acquaintances, United States–Mexico border and distressed guise. We believe that in these moments of the field education program, we decided to but they had gotten up hours before, packed by the prevalence of anti-immigrant senti- hospitality to the stranger, we are living out begin working together on a project that their belongings, and set off on the dangerous ments in Tennessee, we began to reflect ethi- the love that our faith requires. It is for these would address the immigration issue with trek through the Sonoran Desert. Our minds cally and theologically on the immigration reasons that we founded Strangers No communities of faith in Nashville. Because were heavy. We prayed quietly to ourselves issue. We believed that as people of faith our Longer. We wanted to build bridges between this was the first time the Divinity School as we thought about the migrants hiking in reflection had to begin by engaging the con- faith communities and immigrant communi- had allowed two students to start an initia- the blazing heat of the desert sun. Would they crete realities of human suffering. Our ties in our city. We wanted to see people who tive as a field education placement, Professor survive? Would they be apprehended by the awareness of the injustices experienced by believe in a God of justice and hospitality Matson suggested that we work with three U.S. Border Patrol? If they succeeded in cross- people on both sides of the border began to extending that very same mercy to some of advisors: Reverend Sharon Howell, the ing the border, would all their hopes and shape our thinking about the issue. In the most rejected people of our time. Moved director of the Scarritt-Bennett Center; Sister dreams be realized, or would they continue Mexico, we had encountered immigrants by the power of our experiences and dis- Kathleen Flood, O.P., a Dominican nun and to suffer as they had before they started their whose survival depended upon leaving their mayed by the demoralizing treatment of the director of Still Point; and Harmon Wray, journey? These questions lingered in our homeland and entering a country where they immigrants in our city, we began our min- director of the Vanderbilt Program in Faith minds as we sat in the refreshing comfort of DANIEL DUBOIS would be forced to live in the shadows, dis- istry. Our hope was nothing less than to and Criminal Justice and a long-time activist the air-conditioned van, passed uneventfully Emily Snyder and Steven Miles founded “Strangers No Longer: Faithful Voices for Solidarity” to connected from the dominant culture and bring the hands of the people of God togeth- in the Nashville community and whose through the border checkpoints, and re- deconstruct the walls enclosing The Other and to construct bridges between faith communities and existing in a perpetual state of fear. Here in er with the hands of the stranger. recent death represents a profound loss for entered the United States. The ease with immigrant communities. Tennessee, we spoke with a young Gua- We have been astonished by the unpre- the Divinity School. which we crossed the border was disconcert- temalan man whose eyes brimmed with dictable and serendipitous way in which this With a strong commitment to justice, ing as we contemplated the unimaginable tears as he told us about how he could not difficulties faced by the migrants. increasing. A man in southeast Tennessee communications and publications produced understand why people here in Nashville After everything we had learned about was indicted on charges of building pipe by the state government to be in English. would not smile or say hello to him in the border-crossing and the risk of death, bombs that he planned to put on buses carry- Members of an organization known as grocery store. A little girl in the first grade imprisonment, starvation, and abuse, we ing Hispanic workers. Several Hispanic Nashville English First contend that eighty- admitted to being scared of the police could not shake the images of those with women were fired from a fast food restaurant three percent of Nashvillians believe the city because they “might send her daddy away.” whom we had played, laughed, and cried. in Nashville after complaining of being sexu- government’s official language should be These instances of suffering continued to Our personal encounter with the distress of ally harassed by their boss. Rocks had been English and are attempting to amend the shape our position on the immigration issue. the migrants instilled within us a deep con- thrown through the windows, and swastikas Metropolitan Charter on November 4, 2008, As Dana Wilbanks, professor of Christian cern for their struggle. The relationships that spray-painted on the walls of a Mexican to ensure that “no person shall have a right to ethics at Iliff School of Theology, asserts, we formed that last evening in Mexico awak- store near Knoxville. In southern Kentucky, a government services in any other language.” “Encounter with the personal presence of ened a desire to make others aware of the Hispanic family had awakened one morning Another bill was introduced that would migrants is primary. The cry of the migrant desperate conditions that drive the move- to find a burning cross on their lawn and a require landlords, real estate agents, employ- for protection, assistance, or admission is the ment of people into the United States and sign that read, “In my country, maybe. In my ers, and even neighbors to report someone if central moral question.” challenged us as people of faith to act on neighborhood, never.” At an anti-immigra- they “looked” illegal while another would behalf of immigrants here in Tennessee. tion rally in Williamson County, the crowd confiscate all earned wages and benefits from erupted into cheers when a right-wing talk workers that entered the United States with- Members of the My Neighborhood radio host suggested that the U.S. should just out documentation. Much of this legislation Household of God shoot anybody caught crossing the border is targeted specifically at the undocumented We believe that as people of faith we have a and My Language illegally. immigrant population; nevertheless, it affects moral responsibility to welcome the stranger. After returning to Nashville, we were devas- While these are extreme examples of big- all immigrants, regardless of their status— When we touch the hand of the stranger, we tated to learn that the suffering experienced otry, the anti-immigrant movement in guest workers, asylum seekers, refugees, touch the hand of God. When we meet peo- by immigrants continued even after they had Tennessee has not been limited to the actions legal permanent residents, and even citizens ple willing to cross hundreds, even thou- escaped the economic deprivation of their of a few hateful individuals. Bills began to be of the United States. These bills inflict suffer- sands of miles on the back of a train or A bridge connects Mexico to the United States in this crayon drawing by fourteen-year-old home countries and had withstood the dan- drafted in the state and local legislatures that ing on a segment of our society that is trudge through the sand under the crushing Zyanya who was tutored by Divinity School student Deanna Froeber, MDiv3. Students who gers of the desert. The plight of immigrant were specifically designed to cause hardship already under duress. At the same time, bills heat of the desert sun, we remember the God alumnus enroll in the course Latino/a Religion and Culture, taught by Professors Elena Olazagasti-Segovia peoples was worsening as anti-immigrant for the immigrant community. An of like these make it clear that many do not who delivered the Israelites out of Egyptian and Fernando Segovia, are required to participate in service-learning projects with families in sentiments were becoming more prevalent Vanderbilt University introduced a bill into view immigration as an issue that requires a slavery. When we open our arms to those Nashville’s Hispanic community. and hateful actions against immigrants were the Metro Council that would require all moral response. among us who speak a different language,

22 THESPIRE Fall 2008 23 an attempt to take seriously their powerless- local congregations, we have found that the have been stunned by the indifference and other is especially present with regards to the ness and disenfranchisement and account for majority of participants are evaluating immi- resistance we have encountered. immigration issue in the United States. the very real possibility that traditional inter- gration as primarily a political and economic We taught a Sunday school lesson to a Enhanced by misinformation and media pretations of the text have discounted the suf- issue. Viewpoints on the issue are derived progressive congregation in Nashville last sound-bites, this fear has become predomi- fering of displaced persons. through a calculated analysis of costs and autumn. The topic was the increased number nant in some parts of the country, especially The Hebrew Bible provides us with dra- benefits. People want to know how immi- of migrant deaths occurring on the border in the South. Tennessee has seen dramatic matic insight into the biblical mandate to grants are going to benefit or burden our between the United States and Mexico. changes in demographic composition over treat the migrant person with respect and society. Immigrants are assessed according During a conversation about the possible the last decade. Middle Tennessee is home to dignity. In the book of Deuteronomy, the to their value, whether it is economic, politi- passage of new laws that would make the residents of more than 80 different nationali- Israelites are commanded to “love the cal, or cultural. While we recognize that it is assistance of an undocumented person a ties including the largest concentration of

JOSHUA FITE, MDIV’07 stranger, for you were strangers in the land of important to consider the societal ramifica- crime, we asked how a person of faith might Kurdish nationals living outside their home- Egypt” (Deuteronomy 10:20). Likewise, they tions of an influx of newcomers into the respond if an immigrant were in need of land as well as a growing population of equality, and racial reconciliation, the this community and God’s Creation. As are told, “You shall not deprive a resident United States, we argue that determining an help. One individual scoffed, “If a Mexican immigrants from Africa and the Ukraine. The Scarritt-Bennett Center seemed the appropri- allies with immigrants in their struggle for alien…of justice” (Deuteronomy 24:17), and ethical position on immigration should not immigrant is dying at the border, it’s not my Hispanic population is among the fastest ate place to begin our placement. Reverend justice, we believed it was important to “You shall not withhold the wages of poor be limited to the widely varied and often responsibility. Everyone dies, you know.” growing, having increased by over 400 per- Howell allowed us to use office and meeting express our hopes for faithful solidarity and needy laborers, whether other Israelites disingenuous claims of economists and During a Wednesday night Bible study cent between 1990 and 2000. While these space at Scarritt-Bennett; but most important- between immigrants and non-immigrants. or aliens who reside in your land…because politicians. As people of faith, we must several months later at another church, a dis- demographic shifts undoubtedly present ly, she provided us with invaluable pastoral The name seemed not only to define our they are poor and their livelihood depends employ the wisdom of our religious tradi- cussion arose about theological responses to challenges, it is absolutely unacceptable to guidance and a profound understanding of identity, but also to help in the clarification of on them” (Deuteronomy 24:14-15). These tions as we attempt to construct a viable the presence of Latino gangs in the city. One allow them to result in increased anger, hos- our ministry as it relates to the church. our organization’s mission. Not long after passages emphasize that God is concerned stance on the issue. man leaned back in his chair and noncha- tility, and even violence towards immigrant Harmon had worked on justice-related issues taking this important step, we received our about the well-being and survival of migrant lantly informed us that he believed that gang persons in our state. in the South for over thirty-five years, so his first opportunity to discuss faith and immi- persons. God demands that they be treated Handshakes and members were not worthy of a Christian The contentious reactions of the congre- insight into the struggle of addressing a gration issues at a church in Nashville. justly and fairly, with love and with compas- response. We asked him to clarify his state- gants reveal the unquestionable need for a volatile topic was indispensable. Sister One of the objectives of Strangers No sion. In the Gospel of Mark, Jesus states that Slammed Doors ment, and he very calmly stated that gang more fully developed moral discussion. Kathleen asked us difficult theological ques- Longer is to provide opportunities for educa- the commandment to love one’s neighbor is We believe that the biblical texts can posi- members deserved to die. “It’s quite simple While unsettling, these experiences have tions and helped us maintain balance in our tion and dialogue about immigration. second only to that of loving God. In tively shape one’s moral perception of immi- and that’s all there is to it,” he said, with a helped us to understand the perspective of spiritual lives. Each of our advisors had a During the last year we have given presenta- Matthew 25, Jesus indicates that offering hos- grants as well as provide the grounds for satisfied expression on his face. On yet many people in area congregations and valuable perspective to offer, and we remain tions about our trip to the border, taught pitality to the stranger is one of the ways by an appropriate ethical have given us much- deeply grateful for their wisdom and counsel. Sunday school classes, and led Wednesday which the individual is granted entrance into response. In our pre- …we cannot dehumanize migrant peoples by subjecting them to needed insight into We began our placement by meeting night Bible studies on faith and immigration. the realm of God. If we take seriously an sentations, we have a utilitarian calculus. We must begin with the recognition that their thoughts on the those already involved with the immigration Our goal in offering these educational interpretation of Scripture that listens to the argued that people of immigration issue. issue in Nashville. Our goal was to familiar- opportunities is not only to provide informa- voice of the outsider, then we cannot dismiss faith cannot settle for immigrants are persons created in the image of God, loved by God, As founders of Stran- ize ourselves with the issues and to discover tion, but also to challenge people of faith to these passages and their relevance for the perspectives on immi- and related to all of us as members of God’s global community. gers No Longer, our ways in which we could create change. reflect on immigration through the lens of contemporary issue of immigration in the gration that do not take hope is to create Deciding on the particular steps to take in theology—to ask how our faith affects the United States. into account our moral avenues for dialogue building our organization was time-consum- position we have taken on the issue. In the Judeo-Christian tradition, stories responsibility to love and welcome the another occasion, during a question and and to offer a calm and pastoral presence ing and often frustrating. For several In these presentations, we have used the about sojourners and strangers are granted a stranger. Economic and political arguments answer session in a church, an individual when discussing a topic that seems to months, we struggled with identifying the Bible as our primary source for a theological particular place of honor. We call to mind the are not sufficient for a faithful dialogue on became so angry with our assertions about become increasingly volatile with each pass- direction we wanted to go. It seemed an inor- and ethical understanding of the immigration suffering experienced by the Hebrews as for- the issue of immigration. We have suggested the theological implications of the issue that ing day. We believe that participation in rea- dinate amount of time was spent in discus- issue. For Jews and Christians, it is through eigners in the land of Egypt and remember that we cannot dehumanize migrant peoples he stormed out of the room, slamming the sonable and civil conversations about immi- sions about what to do and when to do it. As the narratives and teachings of the biblical that God delivered the oppressed migrants by subjecting them to a utilitarian calculus. door behind him. gration can begin the process of eliminating the angry voices of intolerance grew louder texts that the individual and the community from slavery. Christians recall the New We must begin with the recognition that What causes this disturbing conduct? intolerance and anger. What is most impor- in Nashville, we felt a deep sense of urgency come to know God and understand their Testament story of Jesus’ birth. Like the immigrants are persons created in the image What conditions or circumstances promote tant in the facilitation of a dialogue is respect to act, but we felt as if we were accomplish- moral responsibility in relation to God and immigrant, Jesus was born outside of his of God, loved by God, and related to all of us thoughts, words, and actions that seem to for one another, even in the face of stark dis- ing little. Frustration continued to build, and the world in which they live. There is, howev- homeland. Like the refugee, Jesus and his as members of God’s global community. disregard the moral teachings of our reli- agreement. Conflict is inevitable, especially Making such claims has initiated varied during this difficult time, we realized the er, always the possibility that the Scriptures family were displaced by political and reli- gious traditions? While we have been dis- when debating an issue as heated as immi- responses; some are supportive and importance of naming ourselves, of defining will be read to suit the interests of the domi- gious persecution. In our presentations, we mayed by such callousness and animosity, gration, but perhaps this exchange can result an identity. After much deliberation, we nant culture. In order to avoid such an effect, encouraging while others are hostile and have asked, what is the importance of these we are reminded that each one of us is capa- in the growth of a community that is com- decided upon Strangers No Longer: Faithful we believe that the Bible must be read with antagonistic. We have been approached ble of this kind of behavior. It seems that ancient stories for us today? How is our passionate and thoughtful rather than reac- Voices for Solidarity. The name is based on openness to new possibilities of interpreting understanding of these narratives revealed with handshakes, hugs, and admonitions there is a prevailing human tendency to tionary and combative. Ephesians 2:19; “So then you are no longer the texts. This can occur when one reads the in our position on immigration and in our about our responsibility to continue the identify closely with groups of which we are strangers and aliens, but you are citizens text and listens carefully for the voice of the treatment of the immigrant? fight against oppression and injustice. We a part; conversely, we are suspicious or fear- with the saints and also members of the outsider. Knowing that the experience of Too often, the narratives and teachings of were surprised to hear one woman say that ful of those belonging to unfamiliar groups. Learn, Act and Pray household of God.” We felt the name reflect- immigrants is most often that of an outsider, Scripture are ignored when it comes to dis- our work had renewed her faith in the The strangers among us are often feared Last fall, we began working with Clergy for ed our desire to welcome all people as part of our reading of Scripture has been grounded in cussions of immigration. In our work with church. On several occasions, however, we because they are unfamiliar. This fear of the Tolerance—a coalition of community organi-

24 THESPIRE Fall 2008 25 zations, individuals, and religious leaders—to national legislation, human rights and bor- Protestant town in southern France. Under On the wall, scrawled in blue spray paint, share our opinions. They are the walls that will continue to rise until we can no longer organize a series of breakfasts inviting clergy der issues, and cultural and political events the courageous leadership of the local pastor, were the words “Las paredes giradas de lado separate us from our selves, from others, and see the hopeful vision of a future where the and laypersons to reflect upon what their involving the immigrant community. Our André Trocmé, Le Chambon’s citizens and son puentes.” In English, the phrase trans- from God. humanity and dignity of all people is respective faith traditions have to say about intention is to include various expressions of clergy organized and risked their lives to lates, “Walls turned sideways are bridges.” The walls that are most dangerous in our respected and cherished. welcoming the stranger. The goal was to faith and immigration by archiving links of save thousands of Jews from death during Hanging near these painted words were society are those that disconnect us from To receive a copy of the curriculum for mobilize religious leaders to engage in edify- relevant news articles, poetry, short stories, the four years of the Nazi occupation of white crosses, bearing the names of those our own humanity and from the humanity Strangers No Longer, please send your ing and theologically sound conversations in film reviews, photography, and art. We also France. Inspired by Trocmé’s teachings on who had died while attempting the danger- of others. Building these walls is a sin request to [email protected]. their congregations on the topic of ous journey through the desert. These unfor- against the God of the orphan, the widow, The walls that are most dangerous in our society are those that disconnect Mark Steven Miles was born and reared in immigration, as well as take a firm tunate travelers are the victims of a war that and the stranger. It is our hope that those Richmond, Virginia, and received his baccalaure- stand against intolerance, discrimina- us from our own humanity and from the humanity of others. Building these rages in the dusty pueblos of northern walls that have been constructed out of ate in religious studies in 2002 from Virginia tion, and injustice in our community. Mexico and in the shining skyscrapers of hatred and intolerance will collapse. We Commonwealth University. He and his wife We believed these breakfasts could pro- walls is a sin against the God of the orphan, the widow, and the stranger. Wall Street. They are the casualties of a battle hope that in their place, bridges can be built Amanda spent eight months working at a nutri- vide religious leaders with inspiration that is being fought in the jungles of Chiapas that will transform divisive arguments into tion center in El Progreso, Honduras, assisting in and resources to address the immigration will post regular theological reflections on the non-violent witness of Jesus and a belief and in the gardens of the Hamptons. reasonable discussions. We need dialogue, the rehabilitation of severely malnourished chil- issue in their congregations. the immigration issue and provide space for in the preciousness of all human life, the vil- We stood there, staring at the message and this dialogue should take place among dren. This experience deepened his understand- In our conversations with clergy persons discussion on those reflections. lagers of Le Chambon were willing to jeop- painted on the border wall. We tried to others inside and outside of our churches, ing of the tragic and impoverished conditions in from many different backgrounds, we Our immediate goal is to continue pro- ardize their own lives to protect the imper- speak about everything we were seeing; synagogues, temples, and mosques. which most Latin Americans live and helped him learned that they recognized the need to take viding opportunities for theological educa- iled lives of the Jewish refugees. For the peo- about the wall, the crosses, the graffiti, but Through loving the neighbor and welcom- to understand why so many choose to migrate to action; however, many of them said that tion on immigration in the community. ple of Le Chambon, the decision was not a words seemed hollow and irreverent. We ing the stranger, we will turn sideways the the U.S. Upon returning to Richmond, Steven while they understood the importance of the Having recognized that there is very little difficult one to make. They simply did what were stunned because the person who walls of fear and prejudice. We must have began working with the Latino/a immigrant pop- topic, they did not feel they had enough communication among groups from differ- they believed was right. When asked about painted these words on this foreboding hope—as did the one who spray-painted ulation, aiding them in the daily struggle of liv- information to take a definitive position. ing religious backgrounds, we would like to their actions on behalf of the Jewish people, metal wall had hope— ing in a foreign country. He also began volunteer- Others said that they were not sure how to develop more avenues for cross-denomina- one villager responded, “Things had to be hope for the possibility ing with Catholic Charities, helping refugee fam- address this very emotionally charged and tional and inter-religious dialogue on this done, and we happened to be there to do of change. ilies from Liberia resettle in the United States. divisive issue in their congregations. issue. We are working again with the them. It was the most natural thing in the Discussions about His personal experiences with immigrants and We decided to compile a curriculum for Scarritt-Bennett Center to develop a series of world to help these people.” building or reinforcing refugees inspired in him a compassion for dis- clergy to use in their churches, synagogues, community discussions on immigration as As immigrants in our communities are walls at the border are placed peoples and a strong desire to assist them and mosques. In developing the curriculum, part of their Diversity and Dialogue pro- subjected to increasing discrimination and commonplace, but we in their struggle for justice. we felt we could provide the necessary gram. We hope to continue working with the violence, we are inspired by the exemplary believe the walls that are Emily Snyder was reared in Deland, Florida, resources for clergy to begin or continue hav- Clergy for Tolerance group on addressing actions of André Trocmé and the citizens of the greatest cause for and earned her baccalaureate in religious studies ing this conversation in their congregations. ways in which clergy can actively respond to Le Chambon. We believe that religious lead- concern are not limited with a minor in oboe performance at Stetson Included in the lesson plans were sample issues related to faith and immigration. With ers here in Tennessee have the capability to to physical barriers. University. Before matriculating at Vanderbilt sermons, Scriptural references, prayers, and the recent failure of comprehensive immigra- effect change in the minds and hearts of They are not limited to Divinity School in 2005, she worked in the Florida a section on myths and facts about immigra- tion reform in the Senate, we know that state faithful people and to inspire respect for the the steel walls that cut office of the National Farm Worker Ministry tion. We also included denominational state- and local governments will feel pressed to dignity of all human life. We see these lead- through the urban land- (NFWM), a non-profit organization that works ments and creative possibilities for incorpo- address the issue by resurrecting anti-immi- ers in the role of André Trocmé, providing scapes of Mexico and the with farm workers as they struggle in the fields for rating the issue into the liturgy. Finally, we grant bills from the previous session and cre- the members of their churches, synagogues, United States or to the fair wages and human rights. Her compassion for composed a list of actions that were focused ating new bills to restrict the rights of immi- and mosques with a foundation of moral barbed wire fences that the plight of migrant workers continues. During on options for learning, acting, and praying. grants. We urgently want our community to strength and courage that will enable a appear sporadically in her studies at the Divinity School she coordinated We are positive about the future of be aware of the unintended consequences of resistance to the racism, prejudice, and the burning sands of the two visits to Nashville by the Coalition of Strangers No Longer as it continues to grow anti-immigrant bills on American citizens hatred that too often surround the issue of Sonoran Desert. The Immokalee Workers during their Taco Bell and with the help of our many supporters. We and immigrants. We plan to increase our immigration. We believe that people of faith walls that we have con- McDonald’s Truth Tours as they struggle for fair have recently agreed to work with the efforts to help faithful people understand the will respond, as did the villagers of Le structed in our own Underscoring a row of memorial crosses on a border wall constructed wages. Helping to promote solidarity between the Tennessee Immigrant and Refugee Rights effects of the legislation on our immigrant Chambon, by taking action on behalf of the minds are much more from leftover scrap metal from Desert Storm, the message “Las paredes church and farm workers with the NFWM, as Coalition (TIRRC) as a program of their neighbors. In the future, we hope to invite suffering and extend hospitality to the dangerous than these. giradas de lado son puentes.” may be translated in English as “Walls well as her experiences at the border with fellow Welcoming Tennessee Initiative. This part- Vanderbilt Divinity students interested in strangers in our midst. They are the walls that turned sideways are bridges.” Divinity students, are the primary and formative nership will enable us to learn more about faith and immigration issues to work with us divide the rich from the experiences that continue to nurture her passion the daily operation of a non-profit organiza- as part of their field education placements. poor, the haves from the for the ministry and work of Strangers No Longer: tion, as well as to create more opportunities We also hope to expand our ministry into An Architecture have-nots. They are the walls that block our the message on the border wall—that walls Faithful Voices for Solidarity. She now resides in for presenting our ideas in a variety of set- western Tennessee in the coming months. of the Imagination vision of the poverty and degradation of the will become bridges as we recognize that Memphis, Tennessee, where she works to expand tings. By contributing to the coalition’s Web In a discussion about the involvement of Last summer, on our trip to the border, we other side, that shield us from the tragic real- each person is a child of God and deserves Strangers No Longer to western Tennessee while site, www.tnimmigrant.org, we hope to pro- religious communities in the struggle for passed through a hot and dusty Mexican city ity of those living in the shadows in our own to be treated as such. We must take the pursuing a certificate in teaching English as a sec- vide access to resources for discussing the human rights, Harmon Wray suggested we called Nogales. In downtown Nogales, there country, that separate us from people of dif- chance, no matter how risky it may seem, Lest Innocent Blood ond language. read Philip Hallie’s book issue from a faith perspective, as well as Be Shed is an ominous steel wall that slices through ferent races, classes, and cultures, that disal- and step out onto these bridges. If we fail to information regarding current local and , the story of Le Chambon, a small the city and separates it from U.S. territory. low communication with those that do not recognize this opportunity, the walls of sin

26 THESPIRE Fall 2008 27 Alumni/ae Class Notes

Please note: Class Notes appear only in the printed version of this publication.

30 THESPIRE 31 Fall 2008 32 THESPIRE 33 Fall 2008 “Never doubt that a small group of thoughtful, committed citizens can change the world.” —Margaret Mead American cultural anthropologist (1901–1978)

At Vanderbilt University Divinity School, we never doubted your poten- tial for making a change in the world. To keep us informed of the contri- butions you are making through your vocations and to share your news alumni/ae with , please send us the following information: Preferred mailing name Familiar name Preferred address Business address Preferred telephone number Preferred e-mail address The Spire Your news for “Gleanings” in

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34 THESPIRE 35 Fall 2008 36 THESPIRE 37 Fall 2008 Administration, Faculty, Shape the Future campaign with a vigor and touched, literally, every corner and every Staff, and Friends passion that only he could possess, and he aspect of this campus, from buildings to challenged us to reach higher in our goals for scholarships to faculty chairs.” Among the James Barr, this great university.” professorships endowed by the Wilson fami- of Glasgow, Scotland, Vanderbilt photograph courtesy of Vanderbilt Univer- ly is the Anne Potter Wilson Distinguished In the next issue of University Distinguished Professor of sity News Service emeritus Professor of American Religious History cur- Hebrew Bible, , on October 14, 2006, rently held by James Hudnut-Beumler, dean in Claremont California, at the age of 82. William Carrington Finch, dean of Vander- of Vanderbilt Divinity School. The endowed Prior to his tenure at Vanderbilt University bilt University Divinity School from 1961 to chair is named in honor of Wilson’s first wife T h e Divinity School from 1989–1998, Barr served 1964, on June 13, 2007, in Nashville, Ten- who died in 1986. “Pat Wilson gave wise as the Oriel Professor nessee, at the age of 97. Dean Finch’s tenure counsel to generations of Vanderbilt chancel- SPie of the Interpretation of at the Divinity School began after the expul- lors and board chairmen. He connected Van- Holy Scripture and as sion of student and Helene Frances Gregory Patterson derbilt with the community and the commu- the Regius Professor of , of Tupe- Civil Rights Movement nity with Vanderbilt,” stated Martha R. Hebrew at Oxford Uni- lo, Mississippi, on October 4, 2006. She leader James Lawson. Ingram, current chairman of the Vanderbilt versity. His most influ- endowed the Gregory-Patterson Scholarship Robin M. Jensen, the Luce Chancellor’s Professor of The “It is very hard for us alumnus Board of Trust. ential work is in memory of her father, an of Van- photograph courtesy of Vanderbilt Register the History of Christian Art and Worship, researches Semantics of Biblical today to appreciate the derbilt University School of Medicine, and Language difficulty and tension and interprets a curious painting that students see , published in her husband, whom she described as a “min- the Lawson affair pro- 1961, in which he ister by avocation.” During the Service of from a stairwell in the Divinity School. duced at Vanderbilt,” exposes serious prob- Frank Gulley, Death and Resurrection to commemorate the states lems with the linguistic theories and exegeti- PhD’61, life of Ms. Patterson, who devoted her life to The members of the professor of Jack Reed Jr., BA’73, Musician Julie Delane Hight, the 2008 Founder’s cal methods prevalent in Biblical scholar- emeritus education, eulogized administration, fac- church history, . “Bill Finch came at a ship. In addition to his philological scholar- her by remarking, “As a teacher, she raised ulty, and staff of Medalist of the Divinity School, explores spirituality time when it was crucial to win the support of ship, Barr also criticized the Christian funda- the bar—told us we were bright enough to Vanderbilt Universi- the faculty and, at the same time, hold the among Americana women. mentalist approach to Biblical interpretation jump over it—and so, time after time, we ty Divinity School support of the administration for the Divinity said as irresponsible. He will be remembered by did—because she we could. In her eyes, extend their condo- alumni/ae School. He was able to do that in fundamen- his colleagues and of the Divinity all her children were smart and capable—we lences to Theresa
tal ways. He was very tall, an elegant human School and the Graduate Department of reli- just needed the confidence and encourage- McGee Hook, R.N., being,” remembers Gulley. “He very much gion as a gracious gentleman, scholar, and ment to believe it, and that encouragement a staff member of looked the part and was a superb adminis- educator of the highest calibre. He is sur- came first, and always, from her. But eventu- the School of Nurs- trator who inspired confidence.” Finch’s Turner Scholar Matthew Charles Horton commemo- vived by his wife, Professor Jane Barr; a ally the confidence began to come from with- ing school-based clinic program, and other accomplishments, as documented in William (Bill) John Hook, PhD’92, daughter, Catherine; and two sons, Allan Vanderbilt Divinity School: Education, Contest, in, and that, perhaps, is her greatest gift to rates the fiftieth anniversary of the dedication of and Stephen. and Change us, her students: she helped us to find our- director of the Divinity School library Benton Chapel. photograph by Steve Green , edited by Dale A. Johnson, the selves. She enriched our lives by the arts, lan- and professor of theological bibliogra- Drucilla Moore Buffington Professor of emeritus guage, and literature, and because we have phy, upon the passing of their daughter, Monroe J. Carell Jr., BE’59, Church History, , include establish- member of the traveled with curiosity and continue to this Samantha Kathleen Hook Barwick ing stronger connections with the Methodist Vanderbilt University Board of Trust and day to have an appetite for learning, we are (December 3, 1981 – November 25, 2007). Church, securing support for a chaplaincy namesake of Children’s Hospital, on June 20, hopeful we have brought the honor to her position at the University’s hospital, and 2008, in Nashville, Tennessee, at the age of she deserves.” assisting in the creation of the University photograph courtesy of Julian Carroll, 76, from the effects of cancer. The former chaplaincy. Finch is survived by his wife, Northeast Mississippi Daily Journal chairman and chief executive officer of Cen- Lucy Bedinger Finch, and sons William Tyree tral Parking Corporation, he provided strong Finch and Richard Carrington Finch. David K. “Pat” Wilson, BA’41, leadership for Vanderbilt initiatives and photograph courtesy of Vanderbilt Register of Nashville, other charitable causes Tennessee, on May 20, 2007, at the age of 87. throughout the commu- Marguerite Jones Folkerth, Former chairman and life member of the of Birmingham, nity. “I cannot overstate Vanderbilt University Board of Trust, Wilson Alabama, on August 29, 2006, at the age of the impact he has had played a significant role in every major Uni- 102. Thirty years ago, she and her husband, on Vanderbilt’s past, versity fund-raising Jesse Holland Folkerth, BA’24, established present, and future,” effort in the past four two trusts for educating men and women said Vanderbilt Chan- alumni/ae decades. “It would be preparing for parish ministry. Sixty cellor Nicholas S. Zep- impossible to overstate of the Divinity School have been the benefi- pos. “Through his phil- Pat Wilson’s impact on ciaries of their generosity. Mrs. Folkerth’s anthropic generosity, Vanderbilt and on passion for music was evident through her Monroe established one Nashville,” remarked service as organist for the congregations at of the finest children’s hospitals in the coun- former Chancellor Gor- Ensley Presbyterian Church, the Sixth try and created scholarships that changed don Gee. “His commit- Avenue Presbyterian Church, and Kirkwood the lives of students. He led Vanderbilt’s ment to the University by the River Chapel. 38 THESPIRE 39 Fall 2008 Schola Prophetarum Donor Society

Gifts of $1000 or more given to Vanderbilt Kate Grayken Gordon Street Christian Church, University Divinity School between July 1, 2007, Anne and Frank Gulley Kingston, North Carolina and June 30, 2008 Annemarie Harrod Hillsboro Presbyterian Church, *Kaye and George Harvey Nashville, Tennessee Toni and Richard Heller Lake Edge United Church of Christ, Chancellor’s Council Alice Hunt Madison, Wisconsin ($10,000 or more) Jean and Ed Jenkins Carol and Barney Barnett Virginia and Mike Kessen Second Presbyterian Church, Eva and Peter Hodgson Pat and Kassian Kovalcheck Nashville, Tennessee E. Rhodes and Leona B. Carpenter Foundation Barbara and Forrest Lammiman West End United Methodist Church, F.A. O’Daniel Foundation Shirley LaRoche Nashville, Tennessee Francis Asbury Palmer Fund Diane and Daniel Matthews Westminster Presbyterian Church, The Henry Luce Foundation Bonnie and Mark Miller-McLemore Charlottesville, Virginia Vicki and Tom Moon The Lilly Endowment, Incorporated Westminster Presbyterian Church, Susan and Jim O’Neill Magee Christian Education Foundation Nashville, Tennessee Idella and Walter Harrelson Orion Building Corporation Joe Nix Quin Elizabeth Pankey-Warren Anthony Rose Evelyn and Bill Parsons Sarratt Society Maggi and Cal Turner Tom Patterson and Michael K. Eldred Individuals who have made planned-gift commit- Linde and Blair Wilson Alice and Harrell Phillips ments to the Divinity School Darby Ray and Raymond Clothier Peggy and Clark Rollins Elbridge W. Bartley Jr. Dean’s List Anne and Charles Roos Beth Boord ($5,000-$9,999) Rowena and Bob Rothman Kim Maphis Early and Robert Early Liz and Chris Hauer Marlin and Bill Sanders Dorothy Parks Evins Lillian Hazelton Susan and Gene Shanks Doris and Ed Farley Heidi and James Hudnut-Beumler Jackie Shrago Shirley and Jack Forstman Kathy and Frank McArthur Ada T. Smith Idella and Walter Harrison Kathryn and Lester Smith Toni and Richard Heller Ann Soderquist David M. Hilliard Jr. Member’s Level Damaris Steele Theresa and William J. Hook ($1,000-$4,999) Saundra and Alex Steele Jo Beth and Robert T. Ireland *Graduates of the Divinity School from 2004-2008 Schola Prophetarum Sue and Earl Swensson Catherine and Malcolm Jones may become members of at Carol and Bedford Transou Jr. Ruth and B.F. Lee the $500 level. John Van Nuys Pat and Ron Matthews Kay and Earl Beasley Jeanne and Henry Varnell Kathy and Frank McArthur Daniel Beck Susan and Gene Vaughan Sharon and Michael K. Morning Andrew Benedict Jr. Betty and Bernard Werthan Jan and S. Daniel Rosemergy Beth Boord and Henry Ambrose Gudrun and Bob West MarLu P. Scott Cheryl and Ted Brown Irene and Ridley Wills Elaine and J. Samuel Shelby Gwen Brown-Felder Robin and Bill Wilson Ada T. Smith Arthur Burrows The Washington Foundation Gina L. Tollini Mary Lea and Rick Bryant* Westminster Presbyterian Church (Nashville) Carol and Bedford T. Transou Jr. Betty and David Buttrick Carol Zwick V. Ann Van Dervoort Calvary Episcopal Church, Incorporated Woodrow W. Wasson Cathedral of the Incarnation Eugenia and Walter Wattles Lucille and David Cole Mills-Buttrick Society Robert O. Wyatt II Gifts from churches and religious organizations Anita and Bill Cochran between July 1, 2007, and June 30, 2008 Lois and Bill Conwell Mary and Charlie Cook Calvary Episcopal Church, Incorporated, “You are a Schola Prophetarum, Ruth and Tom Cross Memphis, Tennessee Dee and Jerry Doochin Calvary United Methodist Church, a School of the Prophets.” Donna and Ray Dykes Nashville, Tennessee Kim Maphis Early and Robert Early Cathedral of the Incarnation, —the pronouncement in 1875 to the faculty and Sylvia and Harold Elmore Nashville, Tennessee students of the Biblical Department of Vanderbilt Barbara Engelhardt and Justin Wilson University by Holland Nimmons McTyeire 1927 Baptism Jane Entrekin First Missionary Baptist Church, 2006 Huntsville, Alabama (1824-1889) Bishop of the Methodist Episcopal by Charly Palmer Dot and Bert Evins Church, South, and first president of the Vander- American Doris and Ed Farley First Presbyterian Church, Franklin, Tennessee bilt University Board of Trust (born 1960, Fayette, Alabama) John Feldhacker* mixed media collage on canvas First Presbyterian Church, Nashville, Tennessee 36” x 24” First Presbyterian Church (Nashville) Fourth Presbyterian Church, Chicago, Illinois Vanderbilt University Divinity School Shirley and Jack Forstman photographed by Daniel Dubois

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“Go into the world and pour out the unique witness that God, experience, and education have formed in you. Pour out your gifts in humility before your God and before your neighbor, but remember that humility and love require a bold witness. Exercise your prophetic imagination and voice each day. We have TV GREEN STEVE taught you what we could; we look forward to what you teach the world by your lives.” –Dean James Hudnut-Beumler from “The Commencement Address to the Class of 2008”

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