Dukedivinity University fall 2014

Featuring Valuing All Voices Lauren Winner, Douglas Campbell, Telling the story of engagement with people God loves Warren Kinghorn, and more LEADERS

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Find out more about our LEADERSHIP CHALLENGE and how you can support the Divinity Annual Fund: call Betsy Poole at 919-660-3402, or see www.divinity.duke.edu/about/make-gift Features divinity 4 24 Fall 2014 Strange Friendships “Lord, When Did Volume 14, Number 1 How can Duke Divinity School We See You?” continue to value the voices of A personal experience people that we’ve encountered of teaching in prison leads PUBLISHER in unexpected places? to spiritual renewal and Richard B. Hays Dean and George Washington By Douglas Campbell theological reflection Ivey Professor of New Testament By Lauren Winner

Editor Heather Moffitt 10 Associate Director of Communications Beyond Inclusion 28 The response of the church Welcoming the Produced by the Office of Communications, Rural Voice Duke Divinity School to people with mental illness Audrey Ward, Executive Director must go beyond welcome, Agrarian communities have which is only possible through become diverse communities Proofreading by Derek Keefe developing a scriptural and where God is working Design by B Design Studio, LLC theological imagination through the church to www.bdesign-studio.com By Warren Kinghorn minister in practical ways Copyright © 2014 Duke Divinity School By Brad Thie All rights reserved. 14 Divinity magazine publishes a Fall and Love, Differences, Departments Spring issue each year. The magazine and Valuing Others represents the engagement of Duke Divinity 3 The Dean’s Perspective School with important topics and invites A Latina pastor describes her friends, supporters, alumni, and others in experience in ministry and the Programs & Events our community to participate in the story ways that love and diversity must 32 of what is happening here. Demonstrating a shape the character of the church Commitment to We’d like to hear from you! By Alma Ruiz Value All Voices For comments or feedback on New Books from Divinity magazine, please write: 36 duke Divinity Faculty Editor, Divinity magazine 18 Faculty & Staff Notes Duke Divinity School Life Together at 38 Box 90970 Friendship House 41 Deaths Durham, NC 27708-0970 A photo essay of life at Or email: [email protected] Friendship House, an 42 Class Notes Please include a daytime phone number and intentional community of an email address. Letters to the editor may Duke Divinity School students 44 Faculty Reflections be edited for clarity or length. and friends with intellectual or 45 Meditation developmental disabilities On the cover Photography by Donn Young Portraits from the series The Parish By Rachel Campbell Oil, 14” x 11” For more information on this image and the artist, see page 6.

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

Douglas Campbell is a Warren Kinghorn is Alma Ruiz earned her Donn Young is an award- professor of New Testament at assistant professor of psychiatry M.Div. degree from Duke winning photographer in Chapel Duke Divinity School. His primary and pastoral and moral theology, Divinity School in 2013. She Hill, N.C. He has over 35 years research interests include the with a joint appointment at is one of the pastors of Fiesta of experience documenting the theological development of Duke University Medical Center Christiana, one of the congrega- lives of people and places from Paul, with particular focus on and Duke Divinity School. His tions affiliated with Apex UMC Morocco to New Orleans to soteriological models rooted scholarly interests include in Apex, N.C. She is seeking New England. After his studio in apocalyptic rather than the moral and theological ordination as an elder with the was flooded during Hurricane salvation-history. He is also dimensions of combat-related North Carolina Conference of Katrina, the Archive Records the director of the certificate in post-traumatic stress disorder, the United Methodist Church. Management Association of prison studies. His most recent the role of religious communities America and Louisiana State book is The Deliverance of God: in caring for persons with mental University deemed his archive An Apocalyptic Rereading of health problems, the ways that of 1.5 million images to be of Justification in Paul. Christians engage practices of historical significance. They have modern health care, and the been working to salvage and vocational formation of pastors restore his collection. and clinicians.

Lauren Winner is assistant Brad Thie is the director of Mary McClintock professor of Christian spirituality Thriving Rural Communities at Fulkerson is a professor of at Duke Divinity School and Duke Divinity School. He earned theology at Duke Divinity School the author of Still: Notes on his M.Div. from Duke Divinity and director of the certificate in a Mid-Faith Crisis, Girl Meets School in 1998 and also has gender, theology, and ministry. God, and Mudhouse Sabbath, an M.B.A. from Jacksonville She is the faculty sponsor of the among other books. She University (Fla.). He is ordained Women’s Center and of Sacred writes and lectures widely on in the Western North Carolina Worth, a student organization Christian practice, the history Conference of the United focusing on LGBT concerns. of Christianity in America, and Methodist Church, and he She teaches and publishes Jewish-Christian relations. She is served as pastor of Friendship widely in the fields of practical a priest associate at St. Luke’s UMC in Newton, N.C., and has theology, feminist theology, Episcopal Church in Durham, ministry experience as a chaplain contemporary Protestant N.C., and a member of the and spiritual counselor in theology, and ecclesiology. She board of Episcopal Preaching prisons, hospitals, and retire- is ordained in the Presbyterian Foundation. ment communities. Church (U.S.A.).

2 | DIVINITY The dean’s Perspective

A Permeable Life by Richard B. Hays

A Permeable Life—that is the title of Carrie Newcomer’s befriending a variety of communities, including those who most recent album. Carrie, a wonderful singer-songwriter are often not heard or valued. These new friendships will who performed here in the Divinity School this past spring, in turn make us better and more imaginative readers of explains the name of the album in a poem with the same Scripture. It’s a circle of grace: study of the Word leads us title: “I want to leave enough room in my heart / For the to engage diverse strangers, and engaging diverse strangers unexpected … / For wonder that makes everything porous / leads us to become more imaginative and faithful readers of Allowing in and out / All available light.” the Word. Where this healthy and healing cycle is spinning, Woven throughout Scripture is the theme that God’s light we will find the renewal of the church. often filters through our lives when we encounter others It is remarkable how often the Bible discloses the unex- who may seem unlikely messengers: “Do not neglect to pected grace that comes when we listen to the voices of show hospitality to strangers, for thereby some have enter- those who are not valued in the world. The verse in Hebrews tained angels unawares” (Hebrews 13:2, rsv). The word immediately after the admonition to welcome strangers “hospitality” in Greek is philoxenia, literally “befriending adds this instruction: “Remember those who are in prison, those who are foreigners.” Such acts of kind- as though you were in prison with them; ness may open us to blessings far beyond those who are being tortured, as though you anything we could anticipate. The author The Bible discloses yourselves were being tortured” (Hebrews of Hebrews may be recalling the story of the unexpected 13:3, nrsv). If we then turn the page to the Abraham’s reception of three strangers at Letter of James, we find a warning not to the oaks of Mamre (Genesis 18:1–15)— grace that comes show favoritism toward the rich over “a poor mysterious travelers who turn out to be when we listen to person in dirty clothes.” Why? “Has not God somehow the embodiment of the presence chosen the poor in the world to be rich in of God. And before the encounter ends, it is the voices of those faith and to be heirs of the kingdom that he the host, Abraham, who receives a promise who are not valued has promised to those who love him?” (2:1– 13). Indeed, it is often the sufferers and the of blessing. in the world. That remarkable story in Genesis prefig- marginalized who teach us deep lessons about ures Jesus’ account of the unexpected words the wideness of God’s grace: the woman who spoken in the final judgment to those who weeps and washes Jesus’ feet (Luke 7:36–50), are to inherit the kingdom: “I was hungry and you gave me blind Bartimaeus who cries out to Jesus for mercy (Mark food, I was thirsty and you gave me something to drink, I 10:46–52), the “unclean” Gentiles who receive the Holy was a stranger and you welcomed me, I was naked and you Spirit (Acts 10–11), the despised Samaritan who embodies gave me clothing, I was sick and you took care of me, I was the meaning of neighbor love (Luke 10:25–37). in prison and you visited me” (Matthew 25:35–36). These All this has profound implications not only for theolog- compassionate ones who enter into eschatological life had ical education but also more broadly for our communities not carefully calculated a strategy to attain blessedness. of faith. As Carrie Newcomer sings joyfully in one of her They are astonished to learn that “just as you did it to one new songs, “Let our hearts not be hardened / To those living of the least of these … you did it to me.” It turns out that by in the margins; / There is room at the table for everyone.” allowing their lives to become permeable to strangers and This issue of DIVINITY explores some of the ways our those in need, they were entering into relationship with the students, faculty, and staff have sought to make room in our King of glory. hearts and at the table—and thereby to live a life perme- At the Divinity School, we are seeking to cultivate a ated by God’s grace and power. scriptural imagination for the sake of the renewal of the church. And when our imagination is shaped by Scripture, Richard Hays is the Dean and George Washington Ivey we discover the call to open up our community by Professor of New Testament at Duke Divinity School.

fall 2014 | 3 S t r a n g e friendships How do we continue to value the voices of people that we’ve encountered in unexpected places?

by Douglas A. Campbell | art by Rachel Campbell

4 | DIVINITY In recent years the Divinity continue. In my case, this story begins Ben said that he would appreciate School has been engaging with many with my wife, Rachel. a visit. So Rachel showed up outside constituencies, including people facing the place in Butner, N.C., where Ben acute mental and physical challenges, Call was being held. She did not realize that leaders in other religious traditions, In May 2005, my wife, Rachel, gaining access to a high-security facility Latino/as in both North Carolina and and I received the shocking news in the United States takes some doing. at the U.S./Mexico border, and people that a friend of our son in high Fortunately, a woman she met in the concerned about creation stewardship school had shot both of his parents. parking lot, acting mysteriously like and environmental issues. Most signifi- Understandably, the school reacted an angel, escorted her inside, past the S t r a n g e cant for me has been our engagement defensively. Local trauma experts locked gates and checkpoints, to meet with people in prison. grimly exhorted parents and teachers with Ben. And from that moment, until I want to reflect briefly here on how to have nothing to do with the boy in he was moved farther away, Rachel these engagements—which many in question. (We will call him Ben.) But visited him every weekend. friendships the church would just call missions— something powerful pressed Rachel in We all thought that Rachel was being must be conducted if they are to retain another direction—she felt an urge to a little crazy, albeit in an admirable How do we continue to value the voices of people that we’ve encountered in unexpected places? their integrity. So often in church write a letter to Ben and offer to speak kind of way. But after about a year history, good beginnings have ended in with him on the phone. It was not easy and a half, she subtly began to involve distortions and destruction. I suggest for her to mail that letter. Everything me. I was horrified by the thought of that we must recall the way in which seemed to suggest the futility and even visiting Ben in this forbidding location. these engagements began. It turns out silliness of the gesture. But several It turned out to be not nearly as bad that the story of how things started days later a broken, quavering voice as I had imagined. After some time, is also the story of how they ought to called our phone. I even visited solo when Rachel was

fall 2014 | 5 out of town, and again it wasn’t nearly facility in the North Carolina moun- the United States, restorative justice, as bad as I feared it would be. I was tains. Education was frowned upon and, and prison ministry. The course would familiar with the security procedures, indeed, positively obstructed. Substance not just reflect on prisons, however: the routine of the visit, the layout of the abuse was common. the students would visit them. He prison, and so on. As the months and I voiced some of my concerns in a invited me to teach some sections of then years passed, however, Rachel and sermon preached in Goodson Chapel the course, so I thought I should at least I simultaneously developed a detailed at Duke Divinity School on February show up to the first class session, which impression of the system that Ben was 8, 2008. The Gospel text was Luke was designed to orient the semester. I now part of. And it was troubling. 4:14–21. I had never noticed the full learned then that others, including many The psychiatric assessment he had to implications of this text before; Jesus non-Christians, shared my concerns and undergo was a strange, bullying affair had come, he said, in the words of the could supply precise data concerning apparently designed to curry favor with Prophet, to proclaim release to the the disturbing rise of the so-called the local district attorney rather than captives. I assumed that Jesus was not American prison-industrial complex. to assess his mental health. The prisons suggesting acquitting the incarcerated For instance, the United States, with were overcrowded. In one, the heating willy-nilly, but I assumed equally that 4 percent of the world’s population, failed in winter and the air conditioning he was concerned about them. Clearly contains 25 percent of its incarcerated failed in summer. He was incarcer- release needed to be on the Christian population; that population has also ated at times for more than 23 hours a agenda somewhere, and I wasn’t seeing grown 400 percent since 1980. day, supposedly for his own protection, it anywhere in Ben’s situation. Apart At the same time as this course was allowed to exercise outside in a little from the occasional kindness of his beginning, some enterprising Divinity cage for about 30 minutes. He made guards, there was nothing recognizably School alumni based at Rutba House pets out of insects and models out of Christian about the way he was being were trying to implement locally a Styrofoam cups to fight the boredom treated or the way his original offense teaching practice already in place and depression. The plea bargain was was handled. at Vanderbilt Divinity School. (The a bizarre, vindictive thing, trading on Ken Carder, who was at that time our person behind both Bishop Carder’s his psychological fragility. An extra 17 bishop in residence, was in chapel that personal engagement with prisons and years in addition to the severe manda- day, and he had just received permis- Vanderbilt’s more structured engage- tory incarceration sentence was the sion to teach a course based on his ment was Harmon Wray, who taught result. And then the sentence began long personal journey with an inmate there.) The new courses were to be in earnest, first in a high-security in Tennessee. It would draw together taught to mixed groups of divinity youth facility and then in an adult research on current incarceration in students and people incarcerated within local prisons. These courses were difficult to orga- About the artist nize. The security protocols at the local prisons had to be navigated, which meant that students had to be vetted The Parish is a collection of portraits commissioned by Duke Divinity School and cleared and do the mandatory and displayed in the Langford Building. The subjects were chosen based rape-prevention education—a real eye- on recommendations from the Divinity School community, and they repre- opener. Faculty had to donate their time. sent different ages, ethnicities, and walks of life. The artist, Rachel Campbell, The point person for the course had to intended to reflect John Wesley’s statement that the world is our parish. “It manage all the prison access issues as is particularly meaningful to me as an artist to be able to paint portraits of well as the complex requirements for a people who might not normally have the opportunity to have their portraits Duke-sanctioned course. The students painted,” she said. “It is wonderful if it is meaningful to them in some way and faculty had to travel to the prison to be included in this project.” This art should serve as a reminder to Duke and clear security before the class. But Divinity School of the call to serve people in both the local and global parish. these courses proved revolutionary. To see a video of Campbell discussing her art and its significance, visit “Life-changing” was an expression used www.youtube.com/watch?v=Bu1Q4yFSL9s. To see more of her art, visit her frequently in the course feedback forms, website: www.rachelcampbellpainting.com. and not only by the students. The faculty were profoundly affected, including me.

6 | DIVINITY fall 2014 | 7 It seemed appropriate to bring these place through existing relational My wife was not in a good space separate initiatives together to form networks. Generally friends and herself when she met Ben. She was the heart of a certificate program family convert one another. So it is struggling to come to terms with her that could equip students for prison not surprising to see friends converting new life in North Carolina, having left ministry. Engaging with the context one another to the importance of prison behind the excitement and stimulation of incarceration is a draining experi- ministry, especially as they make friends of London along with a more familiar ence, so students were offered intensive with people in prison. Sociologists culture and a host of wonderful friends. teaching on spiritual disciplines that know that God moves through friend- It was not at all a case of Rachel, in a could sustain them. They were guided ships. But these are strange friendships, good place, meeting Ben, in a bad one. into mentored field education place- being made in unexpected places. She did not claim to bring much to the ments. And they were encouraged to Most churchgoers probably don’t relationship. “I am not a lawyer, I’m not do further related research and course- get to meet incarcerated criminals very a counselor, I’m not a doctor, I’m not work on things like restorative justice often; their spaces do not overlap. The a specialist; I can only smile. I’m just and the racial dynamics of the criminal openness to go into places we find a Mum,” she said to him during their justice system. scary creates the possibility of these first conversation. Although there were friendships. Ken was willing to visit a differences, they basically met as two Relationship prison in Tennessee; Rachel was willing struggling people, on the same level. I At this point in my story we have to write and then visit a prison in found other people using this same sort arrived at a typical Divinity School Butner. In these foreign, even forbid- of language at Duke when they talked operation—a program targeting a ding places we can encounter people about engagement and mission. particular constituency with several who don’t initially seem like us, and Chris Heuertz and Christine Pohl, flourishing engagements with those strange friendships can form. This is coauthors of the book Friendship at constituents. But here it is important to how things begin. And it seems to be the Margins, spoke at a Duke Divinity note that the program was a response how they are meant to go on. School’s Center for Reconciliation rooted in relationships. Indeed, looking (CFR) event. They described getting back I could see that at the heart of the Mission to know people at the perceived whole process was a cluster of what we One of the tragic lessons of much margins, which turned out not to be might call strange friendships. Through missionary history is how recog- margins at all. Sam Wells and Marcia these friendships a sense of specific nizing and engaging with another Owen, co-authors of Living Without calling was first established and then constituency can quickly devolve into Enemies and headlining another CFR grew. The unexpected overlapping of patronizing and even colonizing. The event, talked about the importance of these friendships made us all suspect Divinity School must clearly avoid being for people rather than against that God was at work, braiding these this as it continues to engage with them, even of working with them. At friendships together into something the modern equivalents of “the poor, the heart of the entire process, they bigger, something we were meant to and the maimed, and the halt, and the suggested, was simply being with notice. Rachel knew Ben. Ken Carder blind” (Luke 14:21, kjv). As students people. It is the desire to know people had met Harmon Wray and then Bill, and faculty focus on the plight of simply because of who they are. It is, who was serving a life sentence in the incarcerated, what can prevent in short, friendship. prison in Tennessee. I knew Rachel this from turning into a moralizing Looking back on our journeys with and through her was introduced to harangue directed at both the church people who had been imprisoned, Ben, and after my sermon I got to and the prisoners? How can we avoid it seemed to me that friendship was know Ken and his interests well. a well-intentioned but patronizing where the turn toward this constitu- Sociologists might venture a wry piety? Fortunately, many practitioners ency began, and continued ministry smile at this point. I am describing what and scholars working at or visiting the with these people would have integrity they would refer to as network conver- Divinity School have been thinking only if it remained rooted in friendship. sions. Sociologists of religion have hard about how to avoid just this trap. Engaging with incarcerated people is argued for some time that growth Rachel and I also learned some impor- not fundamentally trying to help them in any new religious movement takes tant lessons during our journey. or to feel sorry for them. This patronizes

8 | DIVINITY and disempowers them by framing them this posture was a desire to spend time moves forward in its engagements primarily as victims (that is, assuming with people simply for their own sake, with people who do have needs but that we had made it past framing them because they were worth it. are emphatically not to be defined primarily as offenders). The engagement As Wells and Owen are quick to by them. Things begin with strange had to come out of a genuine recogni- point out, being for people, working friendships in unexpected places, tion that these people were interesting for them, and working with them, are and they also continue in this way. and important in their own right, that all good things—but in their proper But perhaps we should not find this they had something to bring to any rela- place. The posture that undergirds entirely unexpected. It is, of course, tionship, and that they were therefore them all is simply being with. It is this how God incarnate in Jesus Christ has worthy of respect. It had to begin on the practice, therefore, that the Divinity befriended us. same level, with friendship. The test of School will need to remember as it

resources for further reading

Much of Stanley To read more about Books published in Hauerwas’ work race, prison, and the Reconciliation illuminates these points. theology, see Willie Series discuss various See especially his essay Jennings’ book, The perspectives on and that reflects on evil Christian Imagination: layers of strange friend- in conversation with Augustine, Theology and the ships. Books in the series include “Seeing Darkness, Hearing Silence: Origins of Race (Yale Friendship at the Augustine’s Account of Evil,” in University Press, Margins: Discovering Working with Words: On Learning 2010); Harmon Wray Mutuality in Service and to Speak Christian (Cascade and Laura Magnani’s Mission (InterVarsity, Books, 2011). book, Beyond Prisons: 2010); Living Without A New Interfaith Enemies: Being Present in the Helpful essays on the Paradigm for Our Midst of Violence (InterVarsity, conditions of U.S. Failed Prison System 2011); and Welcoming prisons today include (Fortress, 2006); and Justice: God’s “The Prison-Industrial Michelle Alexander’s book, The Movement Toward Complex,” by Eric New Jim Crow Mass Incarceration Beloved Community Schlosser in The Atlantic, December in the Age of Colorblindness (The (InterVarsity, 2009). 1998; and “Annals of New Press, 2010). Human Rights: Hell Hole,” by Atul Gawande For information on in The New Yorker, networks of conver- March 30, 2009. sion, read Rodney Stark, The Rise of Christianity: A Sociologist Reconsiders History (Princeton University Press, 1996).

To learn more about the prison certificate at Duke Divinity School, see http://divinity.duke.edu/academics/degrees/certificates-concentrations#certificates.

fall 2014 | 9 beyond inclusion Mental Illness and Christian Imagination

by Warren Kinghorn

approximately 45 percent of all Americans will develop some form of mental disorder or mental illness. A little less than 1 percent of us will develop schizophrenia; about 4 percent of us will develop some form of bipolar disorder; about 15 percent of us will become so depressed as to meet psychiatry’s clinical definition of “major depressive disorder.” About 5 percent of the American popula- tion is depressed at any given time—and according to data from Duke’s Clergy Health Initiative, the rate among clergy is even higher. Nearly 9 percent of pastors participating in the Clergy Health Initiative met the diagnostic criteria for depression in 2008, a rate at least 50 percent higher than the general population. Mental disorders like schizophrenia, bipolar disorder, and depression—along with many others—are sources of significant suffering and disability, personally affecting not only individuals but also families, congregations, and communities.

10 | DIVINITY Conversations about the church’s Christian tradition teaches us how to illness to be formed exclusively by the response to mental illness, increasingly walk with one another and with our language of modern psychology and common in recent years, often start just neighbors in times of struggle. If we ask, psychiatry, we are likely to emerge like this, describing the reality of mental for example, “how might the church with programs of advocacy, destigmati- illness in our time. And well they respond to depression?” or “how might zation, and inclusion that largely mimic should. After decades of relatively little the church support someone with the priorities of clinicians and broader attention, congregations, denominations, bipolar disorder?” the responses are advocacy organizations but with and even theologians are beginning usually fairly straightforward: Advocate Christian reasons attached. That would to give mental illness the attention for and encourage the use of high- be better than nothing, and much good it deserves. Mainline denominations quality mental health treatments, and would result. But the church can and such as the United Methodist Church fight to make them available. Fight the should dig more deeply into our own and the Presbyterian Church (U.S.A.) stigma associated with mental illness. language and practice. have long advocated for mental health Encourage congregations to be places Christians inhabit a tradition of services and reduced stigma through of inclusion and belonging for people reflection and practice about human policy statements and denominational with mental illness. flourishing and human suffering that programs. In recent years, mainline All of these responses are necessary far predates contemporary psychiatry, denominations have increasingly been and important. But if taken no further, one that offers important resources to cooperating with each other and with these responses are inadequate for the shape our imagination about how to inclusion interfaith organizations like Pathways church, precisely because they are so walk with people who struggle with to Promise to equip clergy and congre- bound to modern concepts of mental mental illness as well as their families gations to support people with mental illness and mental health treatment. and loved ones. The church must learn health problems. More evangelical Where psychiatry’s diagnostic language to use psychiatry’s language without congregations and denominations have is vulnerable or inadequate, so are being bound to it; and this means that recently been active also. Spurred in these responses. Despite its strengths, we need to recover and to develop part by the tragic suicide of their son psychiatry’s diagnostic language is not our own ways of speaking about what Matthew, Rick and Kay Warren of infallible. Psychiatric diagnoses like it means to flourish, what it means to California’s Saddleback Church hosted depression and bipolar disorder can be suffer, and what it means to walk faith- a large conference on Mental Health empowering and liberating concepts fully with each other. We need, that and the Church in March 2014, co- that connect people to each other, guide is, not only a Christian response to sponsored by the local Catholic effective forms of therapy, and reduce mental illness but renewed Christian diocese and the local chapter of the stigma. But they can also be disempow- imagination about mental health that National Alliance for Mental Illness ering, identity-constricting concepts leads to faithful Christian practices of (NAMI). Even the Southern Baptist inside which people can be trapped. community and care. I suggest four Convention, not known for its support Diagnostic categories can be impre- sets of themes that might be helpful for of so-called secular forms of psycho- cise, naming wide ranges of experience. building this sort of imagination: iden- therapy, passed a resolution in May “Major depression” can name the expe- tity and participation, pilgrimage and 2013 encouraging Southern Baptists rience of someone grieving a lifetime covenant, belonging and incorporation, “to look for and create opportunities of emotional and sexual trauma, or an and resurrection and healing. to love and minister to, and develop out-of-the-blue, biologically-mediated methods and resources to care for, period of intense and deep sadness. Identity and Participation those who struggle with mental health Combat-related “post-traumatic stress The biblical affirmation that “Christ . . . concerns and their families.” disorder” can equally name the experi- is your life” (Colossians 3:4) and that These efforts are all encouraging and ence of a soldier struggling with grief “in the one Spirit we were all baptized should be applauded. We need them over friends lost in combat or the expe- into one body” (1 Corinthians 12:13), to grow, and we need more of them. rience of a soldier haunted by guilt destroys our prideful distinctions But it is important that the church not over killing others in war (or both). between “they” who are mentally ill and become so caught up in psychiatry’s And “bipolar disorder” is applied to a “we” who are not. It is indeed a strange language of diagnosis and treatment wide variety of ways of being human. life, a strange body that we participate that we neglect to look beyond psychi- If the church allows our imagination in together. Jesus not only associated atry and psychology for ways that regarding mental health and mental with people who would now be called

fall 2014 | 11 mentally ill (e.g., Luke 8:26–39) but we are from God and destined for illness and mental health are social told us that when we look at a stranger, God, incorporated by grace into the phenomena. Mental disorders like we look at him—and, by extension, at life of the Son. These images provide depression, anxiety, and post-traumatic ourselves (Matthew 25:35). a very useful narrative context for stress disorder are often understood Not only that, but Jesus knew what Christian reflection on mental health as disorders of individuals that are it meant to bear the stigma of a psychi- and mental illness. “Mental illness,” in visited on families and societies. But as atric diagnosis (Mark 3:21), laid on him this context, is no longer merely a set often as not, they could be understood by his family who knew and loved him of symptoms to be counseled or medi- as disorders of societies and families best. If we take these biblical affirma- cated away; it could also describe the that are visited on individuals—with tions seriously, it is clear that it is not embodied experience of a wayfarer on individuals bearing witness to social enough for the church to seek to be his or her way to God. The relevant realities like poverty and racism a place of inclusion and welcome to question for people with mental illness and sexual abuse, over which they people with mental illness, as if to do and for those who walk with them is, frequently have little control. so is simply our Christian duty. Rather, therefore: what is needed, right now, But just as mental illness often we already participate together— for the journey? The answer will be an takes shape in the context of relation- we who carry labels of mental illness individual one and requires discern- ships and culture, so does healing. It is and we who do not—in a strange and ment and wisdom. Sometimes it will be here that the church, with our affir- wonderful body that bears the wounds medication. Often it will be some form mation that “we were all baptized of crucifixion even after resurrec- of counseling or psychotherapy. Nearly into one body,” has an organic advan- tion, that mourns together and rejoices always it will be building and nurturing tage over most mental health care together, that disorients customary close relationships. systems. To borrow pastoral theolo- valuations of strength and weakness. This way of thinking can helpfully gian John Swinton’s distinction, what Those of us still bound to the idols of balance the symptom-reduction would it mean for congregations not autonomy and self-sufficiency need approaches that dominate much only to be places of inclusion, where voices of people with mental illness to modern mental health care. And when persons with mental illness are toler- tell us what this body looks like. And we the language of pilgrimage or journey ated and not turned away, but also need the conviction that Christ shows doesn’t fit—when the world is as disori- places of belonging, where persons up in persons with mental illness to enting as the Sinai wilderness or a with mental illness are longed for, inform our approaches to treatment. war-scarred landscape in which creation and missed when not present, and This conviction has given rise to many itself is unraveling (see Jeremiah 4)— accorded important and vital roles in humanistic and dignifying reforms in the then the Christian story offers the the church’s common life? history of mental health care, from the language of covenant, of being held by founding of the first Western psychiatric one who sustains and holds us even in Resurrection and Healing hospital in 1409, to the dignity-affirming those dislocated spaces, who is closer to Healing, when it is discussed at all in “moral cure” of the Quakers in the late us than our breath, who summons our mental health care settings, is often 1700s, to the Mennonite mental health self into being even when that self is understood as a reduction in unwanted movements of the 20th century. There is fragmented, individually or corporately, symptoms or the ability of a person to no reason why it should not still do so. by mental illness. attain individual goals and to engage in relationships and productive work. Pilgrimage and Covenant Belonging and Incorporation These are laudable things. But the Images of placement and displace- Mental health and mental illness Christian concept of healing is even ment, of wandering and inhabiting, of in our culture are often treated as more expansive: the leaves of the tree exile and return, of “straining forward individual matters to be dealt with of life in the new Jerusalem are “for to what lies ahead” (Philippians 3:13), privately with individually tailored the healing of the nations” (Revelation appear repeatedly in Scripture, and treatments. But the best articulations 22:2). In its fullness, Christian healing the image of the human as a pilgrim of psychology and psychiatry, as well renews not only individuals but fami- or wayfarer is prominent in Christian as the best articulations of Christian lies and communities and peoples. It tradition. As Christians we affirm that theology, testify that both mental entails not only an absence of illness

12 | DIVINITY prism theology: The Revised Standard Mind by Beth Cantrell

Adventures are not all pony-rides in May sunshine. — Bilbo, in The Hobbit, by J.R.R. Tolkien [The messengers’ news] shattered Job’s protective hedge bit by bit. —James Crenshaw

I was and am a model patient. I readily seek medical saints mingle without judgment or differentiation because attention. I communicate my symptoms with clarity. I take my G_d, by whatever name you prefer, blessed us all. meds daily. I am and have always been in therapy. Even the Gospels, with what Tolkien called “there and back Things still fell apart. again” journeys, allow four accounts to co-exist. These narra- Bipolar disorder entered my story at age 36 due to trauma. tives permit confusion, contradiction, contrast. They are a All aspects in its wake left a fractured mind, vocation, and seamed, flawed, intentionally opinionated view about the Son body. What was once called a journey is now measured of God. How arrogant an enterprise. by the multiplicity and the complexity of its pieces of And how perfectly sustaining. disease. Smashed, trashed pieces of stained glass littering I grumble about the limitations of Noah’s rainbow—God the pavement. won’t destroy the whole earth by water, only parts of it. But PrototypeBeth traveled forward along a conventional still l name and proclaim a theology of mental illness that I call spiritual path demarcated by the ease and fortification of prism theology, which like the elusive rainbow and the incan- wholesome, protective hedges. Now hedge-less, fits and descent raindrop reflect and refract light in order to form an starts pockmark the BipolarBeth era. odd, very selective promise. I am not alone or lonely. I met my best friend at an advo- I hate my disease. But I love who I’ve become. I’m cacy meeting regarding homelessness. He saw me as a more compassionate because I know all of us with brain neophyte, a dilettante preacher-type nosing into his complex, or personality disorders are brave beyond measure. mosaic world. During his testimony he paused to ask, “But Whatever prior order shattered, we live into the newness of you wouldn’t know anything about living with schizophrenia, what’s required next. Giant faith—those of us bearing and would you?” I replied, “I’m bipolar. Does that count?” It did. confessing prism theology. Along the way I’ve found gracious, resilient, and brilliant That rainbow? A fractured, besotted faith is ours. A sliver company who live with brain disorders much more elegantly of a promise from a loving God is sufficient, even for the than I. desperate days or endless nights of the shadow. God’s love When my new revised standard mind permits spiritual for us transforms into belonging; glimpses from the twinkling energy, I understand that I always had good company. The shards of saturated color provide slight feasts for the soul. It is biblical texts themselves live in fragmented prose, lamenting hard, but broken blessed we have each other. That is enough. poetry, and a multiplicity of redactors whom the Hebrew mind in its courage and beauty always allowed to exist in multi- Rev. Beth Cantrell D’96, ’99 is a congregational plicity, diversity, and dissonance. The scoundrels and the organizer. She can be reached at [email protected].

but a presence of wholeness, not individuals to advocate for policies offers unique ways of understanding only a deferral of death but a disem- favorable to persons with mental what it means to suffer and to be powerment of death through the illness, to fight stigma associated marginalized and, conversely, what it hope of resurrection. The church can with mental illness, and to encourage means to flourish and to live well. The and should continue to explore the the church to include people with person and life of Jesus is central to contours of this healing, not only when mental illness? Of course we do. But it all—but showing how with respect we address “mental illness” but also in along with this contemporary clin- to mental illness is one of the major every other facet of our life together. ical language of mental health and pastoral challenges of the contempo- Do we need congregations and mental illness, the Christian tradition rary church.

fall 2014 | 13 Love, Differences, v oices ,2000 ( mi x ed media on canvas ) by Xavier C ortada / andValuing Others P rivate C ollection / B ridgeman I mages A Latina pastor reflects on her experience in ministry

by Alma Ruiz

14 | DIVINITY he ethnic diversity that exists in the United States today is similar to the diversity that existed in Jerusalem in the earliest days of the church. Acts 2 T narrates how God, through the power of the Holy Spirit, enabled Jesus’ v oices ,2000 ( mi x ed media on canvas ) by Xavier C ortada / disciples to share the good news with people from every nation under heaven:

When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it

P rivate C ollection / B ridgeman I mages filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. A Latina pastor reflects on her experience in ministry now there were devout Jews from every nation under heaven living in Jerusalem. by Alma Ruiz And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. (Acts 2:1–6)

fall 2014 | 15 At the very founding of the church, us, though, and they saw in us a strong would have guessed that my husband’s God made it clear that the gospel must desire to serve the Lord. They began accent would actually help somebody be shared with people from every to value us as individuals and as the grow spiritually? nation under heaven, and, ever since, Lord’s servants. In fact, some of the the church has been multiethnic, multi- most meaningful relationships that we Appreciating Our Differences cultural, and multilingual. People from have today were initiated in Unidos por My time in Duke Divinity School also other nations did not have to learn the Cristo 10 years ago. helped me to value other people. At language of the disciples to be able to During these years serving in the first, I thought that every non-Hispanic receive the good news, but the power United Methodist Church, I have also student in the Divinity School needed of the Holy Spirit made it possible for had to learn to value other people. to know more about the Hispanic/ the people to hear the good news in When I was serving in Unidos por Latino culture and the situation of the their own languages. If we believe that Cristo, even though I had very close Hispanic/Latino people in the United God is the same yesterday and today non-Hispanic friends, I strongly States. After all, they are part of the and forever, then we must believe that believed that God had called me people God has called us to love and the same Holy Spirit who was at work to serve only the Hispanic/Latino serve! But after sitting in classrooms through the first disciples of Jesus community in North Carolina and with people from other ethnic groups Christ is the same Spirit who is at work that all my time and effort should be and becoming friends with many in us today, equipping us to share the devoted to that. Of course I believed of them, I understood how much I Word of God with all people. that other ethnic groups deserved to needed to learn about their cultures We are blessed to live in a country hear the good news of the gospel, but and their experiences living in this where we do not have to go to all I thought that there were many other country, and I realized how valuable nations to make disciples of all nations. people called to share the Word of God that would be for my ministry. People from many different nations with them besides me. But when my It was especially helpful during my come to this country. The harvest is husband graduated from seminary, he yearlong field education placement plentiful here. The question before was appointed to serve in two English- in The CityWell, a church plant in us is how to take advantage of this speaking congregations in Roxboro, Durham, N.C. The CityWell is inten- great opportunity. N.C. At first we were shocked to know tional about being an inclusive church that we were going to be serving in two where nobody in the community is Embracing Others in Love white congregations. We were afraid left out. It is a very diverse church— I have been serving in the United that they were not going to welcome us, the members of The CityWell vary in Methodist Church in the North and we were also afraid that we were ethnicity and socioeconomic status and Carolina Conference for 10 years, nine not the pastors they needed. have different physical needs. In order years as a lay missioner and one year as We decided, however, to love these to faithfully serve these wonderful a local pastor. I also served for six years people before even knowing them. All people, I needed to learn about their on the Hispanic/Latino committee of we needed to know about them to love cultures; to recognize, respect, and the UMC. During my first six years as them is that they are God’s valuable acknowledge our cultural differences; to a lay missioner, I served in Unidos por children. The Spirit produces love, and care about and listen to their individual Christo, a UMC faith community in then love produces more love. They experiences; and, most importantly, to Grimesland, N.C., where my husband lovingly accepted us as their pastoral value their uniqueness, just as I was was serving as a pastor. family, and they acknowledged and expecting them to value mine. This When we started serving Unidos por valued our differences. A member of process was not easy at all, but it was Cristo, we were 23-year-old newly- one of the churches told my husband: definitely worthwhile. I fell in love with weds. Because of our young age, at “I am so happy you are my pastor. this diverse and beautiful community. first people did not take us seriously— Since you have been here, I have I became a member of this church, neither the white people who were learned more from the sermons and I stayed there until I graduated members of the leadership team nor because, to be able to understand your from Duke and was appointed to serve the Hispanic people in the commu- accent, I have to really pay attention in Fiesta Cristiana, one of the faith nity. They were willing to get to know to everything you are saying.” Who communities of Apex UMC.

16 | DIVINITY Valuing Others not until he had witnessed my ministry and people from other ethnic groups, Even though most members of Fiesta inside and outside the church, and after can bring to the denomination. If we Cristiana speak Spanish, it is a very I had ministered to him and his family are not valuing the people living in diverse Christian community. Twelve during a family crisis, that he started our communities and do not see it as Latin American countries are repre- calling me and introducing me to other a priority to share the Word of God sented in Fiesta Cristiana. Since Pastor people as “mi pastora,” my pastor. with them, how can we say that we are Jose Luis Villaseñor started this faith Now, after a year of serving in Fiesta a faithful church? After all, as Acts 2 community about four years ago, Cristiana, I can say that most, if not all, shows, God intended the church to be he has been very intentional about of the members of the church respect multiethnic, multicultural, and multi- helping people acknowledge and and value me as their pastor. lingual, so to be an inclusive local value their cultural differences. One church is to be faithful to God’s plan. way that the church has done this is Growing in Love Thus, we must share the Word of God through a Latino Art Festival in Apex, and Valuing Diversity with people from different ethnic N.C. People from Fiesta Christiana Overall, my experiences serving in groups, not because they need us but share art, food, and dances from their United Methodist churches have because we need them. countries of origin with others in the been positive and encouraging. But Ultimately, we—both Hispanics church and community. It is a way to my experience as a Hispanic pastor and non-Hispanics, especially those in

If we are not valuing the people living in our communities and do not see it as a priority to share the Word of God with them, how can we say that we are a faithful church? After all, as Acts 2 shows, God intended the church to be multiethnic, multicultural, and multilingual, so to be an inclusive local church is to be faithful to God’s plan. celebrate our cultural differences, yet in the United Methodist Church as leadership positions—need to better as one body. a denomination has not always been understand the cultural concerns, chal- The differences are not only cultural encouraging. For instance, I have lenges, and gifts of the different ethnic or ethnic. For most members of Fiesta encountered people who think that groups represented in the United States. Cristiana, I am their first female pastor. sharing the Word of God with people How can we respect, acknowledge, and A female pastor is not well accepted by who do not speak English is an option, value our differences when we cannot everybody in the Hispanic community, one of many missions we can choose, even identify them? The diversity that especially by men and people from a rather than God’s non-negotiable exists today in the United States will Catholic background (which includes commandment. Thus, they do not see it not go away but only increase. And it most of the Hispanic community). as a priority. Hispanic/Latino minis- is nothing new for the church of God, When people hear that I am a pastor tries are viewed as a mission that only which from its very beginning included of Fiesta Cristiana and that there is receives from the denomination rather many languages and ethnicities. In also a male pastor, they assume that I than as a full contributing partner. order to be faithful to our calling to am the pastor’s wife. Some have diffi- One reason we are treated as a charity share the gospel, therefore, we must culty accepting that God has given me case rather than as equals is because educate ourselves about the diverse the same spiritual authority to pastor the denomination believes it is giving communities in which we are serving the congregation as God has given to more money than what Hispanic/ and be prepared to welcome them in the male pastor. One male member Latino ministries are able to give back. the church. We must demonstrate that of Fiesta Cristiana used to call me Sadly, the United Methodist Church we are a people who love, who embrace “mi pastorcita,” using the diminutive often does not value the contribu- diversity, and who value all people. in Spanish for the word pastor. It was tions that Hispanic/Latino people,

fall 2014 | 17 Nathan Freshwater, friend resident, and Nikki Raye Rice D’14, co-residential director, at Friendship House

Life Together at Friendship House photography by donn young

riendship House is a home where Duke Divinity School students and people with intellectual and developmental disabilities live together in community. The first program of its kind in the state, the home opened in September 2013 F in the North Street community of Durham, N.C., as a result of a partnership between the Divinity School, HopeSpring Village, Reality Ministries, and The Arc of North Carolina. The Divinity School Office of Ministerial Formation operates the program in which three graduate students and a person with intellectual or developmental disabilities live together as room- mates in one of four apartments. The residents with disabilities improve their independent living skills, secure jobs, and participate fully in the life and ministry of the church. The graduate students attend academic classes while also learning from their roommates with disabilities, gaining a deeper appreciation for all people and developing a practical understanding of how to integrate people with disabilities into the church.

18 | DIVINITY One of my favorite things about this community is celebrating each other. That’s one of the things that has been profound for me: you don’t have to be ashamed to be celebrated. Everyone is celebrated for who they are and the gifts we bring.

—Nikki Raye Rice D’14, co-residential director eat together. Preparing for the weekly community dinner at Friendship House

fall 2014 | 19 Life together looks like dancing in the kitchen, tears over cups of tea, helping with chores, and laughter on the porch. It is all the normal, everyday things done with great intentionality and love.

—Lori Galambos, second-year M.Div. student celebrate together.

Amy Papinchak and Wallece Cameron on the porch at Friendship House

20 | DIVINITY I’m just having a ball. There’s such great people here. I basically am hanging out all the time and being there for everyone here and for people who are celebrating. I just love introducing myself to new people and new things. It’s a great joy to be here.

—Alex Furiness, 22, friend resident and volunteer at Duke Divinity School library and Chapel Hill Public Library

fall 2014 | 21 Gathering for community prayer at Friendship House

pray together.

Friendship House has been a means of God’s grace to me. I came here expecting to serve the needy, but have found that I am the needy. I planned on being the one who loves, but now know that I am the one who is beloved.

—Zach Bond, second-year M.Div. student

To see more images from “Life Together at Friendship House,” see this article online at www.divinity.duke.edu/magazine.

22 | DIVINITY I like hanging out with my roommates. I like talking to my roommates daily about my work, my job. I like cooking—because I like food! My friends are really nice. They make me feel like I’m a sister. Loved.

—Jasmine Guthrie, 25, friend resident and employee at Whole Foods in Durham, N.C.

fall 2014 | 23 F or the L east of T hese B y S oichi W atanabe , 2004, 8” x 4.75”, M i ed media on paper

24 | DIVINITY

Lord, When Did We See You?

F or the L east of T hese B y S oichi W atanabe , 2004, 8” x 4.75”, M i ed media on paper Finding Jesus, It is early September, and me like God’s absence was actually a I am waiting, with a group of tutorial in God’s mystery; that maybe Renewal, and Divinity students, to be admitted it was my imagination, not God, that to the North Carolina Correctional had faltered. Full Humanity Institute for Women. We will be I can look back and pinpoint here each Thursday for a semester- several moments that helped pull me in Prison long theology course, which I am from that season of God’s distance co-teaching with the Rev. Sarah Jobe (or my own distance) to a season by lauren winner D’06, a Baptist pastor and prison of renewed intimacy with God. A chaplain. Half of the students come particular Eucharist at my church, from Duke. Half are incarcerated. for example, shocked me into God’s My first visit to a prison came five nearness. There was a conversa- years ago, at an odd moment in my tion with a friend. And then my spiritual life: simply put, I had felt first visits to the women’s prison in very far away from God for some Raleigh. During those first classes years. It was a long season, salty and that I taught at what was then called bitter, but it did not last forever, and the Raleigh Correctional Center for eventually I emerged from it. I began Women, I found that I was somehow to realize that God had been there able to be present to the present all along; that maybe what had felt to that was before me in a way that I

fall 2014 | 25 had not been present to anything for a long time. Initially, I thought that maybe I “felt better” after visiting the prison When did we see because at the prison I was extending myself, doing something good for someone else, doing volunteer work you that took me out of myself and made me count my blessings. Over time, however, I came to see that in fact, it as a stranger and was not generic noblesse oblige volun- teerism that was making inroads in my welcome you? spiritual life. It was something more elemental: for a season, I had lost sight of Jesus, and then, in accepting the Rev. Jobe’s invitation to prison, I had gotten my body into one of the places that Jesus names as the places where we will find him: friendship with God. Jesus some- yourself were part of the choreography “I was hungry and you gave me times sounds elliptical or opaque, of discipleship in the early church. If food to eat. I was thirsty and you gave but in Matthew 25, he is straight- you asked the early followers of Jesus me a drink. I was a stranger and you forward: if you want to meet him, what it looked like to follow Jesus, it welcomed me. I was naked and you welcome the stranger or visit those seems that many of them would have gave me clothes to wear. I was sick and who are incarcerated. talked about following him into prison. you took care of me. I was in prison Going into a prison did not awaken I go to the prison in Raleigh as a way and you visited me.” me from my spiritual stupor and return of continuing in the apostles’ teaching. Then those who are righteous will me to God because it was a good deed. Finally, I go to the prison as a small reply to him, “Lord, when did we see It awakened me because I met Jesus gesture of repentance. The American you hungry and feed you, or thirsty there, and still do, every week. system of incarceration was shaped, in and give you a drink? When did we see no small measure, by well-intentioned you as a stranger and welcome you, or Why I Go to the Prison Protestants who were motivated by naked and give you clothes to wear? I go to the prison because I enjoy their theological commitments and When did we see you sick or in prison it. I have not seen Miss Barbara or their reading of Scripture to craft a and visit you?” Miss Kay since our last class ended a prison system that was violent. You can Then the king will reply to them, “I few months ago, and I look forward read about this in a marvelous mono- assure you that when you have done to seeing them again, just as I look graph called A Furnace of Affliction it for one of the least of these brothers forward to seeing my M.Div. students by Jennifer Graber G’06. This book and sisters of mine, you have done it for after the summer. is based on the dissertation she wrote me.” (Matthew 25:35–40, CEB) I also go as a small imitation of the at Duke under the direction of Grant Before I went to the prison, I faithful men and women of the early Wacker, Gilbert T. Rowe Professor thought this passage was just a goad church. The Gospels are a collection of Christian History at the Divinity to good works; I encountered it most of biographies of a convict—a man School. In antebellum America, soli- often when the outreach committee at who was arrested, put through a show tary confinement was advocated by my church was trying to raise money trial, and killed by the state—and Quaker prison reformers who believed for diapers or canned goods. Now I see we see in Acts that visiting people in that each person could hear the Inner that it is more than that. It is a clear prison, supporting people while they Light—provided he had access to instruction about how to deepen your are in prison, and even going to prison some quiet in which to listen. In other

26 | DIVINITY words, Quakerism’s generous theo- them to work (making license plates, was safe walking past the property on logical anthropology underwrote for example) for 13 cents a day. This her way home from school. “They told a penal practice that many human criminal anthropology, the Rev. Jobe us it’s for convicts and there will be no rights activists today (including the reminds us, is in direct contradiction to fences, no guards and no armed staff, American Friends Service Committee) a biblical anthropology, which names so these people can come and go as classify as torture. Other Christian everyone as both tarnished by sin and they please,” Newell said, according prison reformers crafted what Graber bearing the image of God. to a May article. “We’re not comfort- calls a “theology of redemptive The first time I heard the Rev. Jobe able with that. … Who wants to live suffering.” Drawing on Isaiah 48:10, give this lecture on criminal anthro- beside a prison farm?” When I first these reformers and chaplains argued pology, I thought she was exaggerating. read this article, I was shocked by the that the prison should be a “furnace of Then, I went with several colleagues viciousness of the language, though affliction” that, through “state-inflicted and students to a state-mandated of course I shouldn’t have been: this physical and psychological pain,” training for prison volunteers, and our is the language that criminal anthro- would result in prisoners’ redemption. group was made to say aloud, about pology speaks. A reading of Isaiah, in other words, the men we would be working with I will also give the students copies underwrote the state’s embrace of that semester, “They are not like us.” of some of the comments made by corporal punishment. We wouldn’t be admitted as volunteers readers of the electronic edition of I am a member of the church, so this if we refused to chant this perverse the paper. A few people responded to is part of my inheritance. This is part of liturgy. Saying it felt like drinking Newell by quoting Matthew 25 or by my history. And so I go to the prison, poison. citing the biblical injunction to love in part, in penance. It was, I should note, a chaplain your neighbor as yourself. Newell who led us in our chant. It turns out herself wrote back to say that she was Criminal Anthropology that the church’s underwriting of the praying for the Farm, even though she and Following Jesus underbelly of criminal justice did not didn’t want it in her back yard. The Rev. Jobe, with whom I have end in the 19th century. I will tell the students that one can been privileged to teach half a dozen This year, I have a handout ready approach these Times-News docu- times, opens each semester with a when the Rev. Jobe begins to talk ments with a posture of academic short lecture for the Duke students on about anthropology: an article detachment. A future historian is thinking theologically about prisons. published last May in the Burlington going to find these newspaper arti- She describes for the students the (N.C.) Times-News. A theological cles and electronic comments and pervasive criminal anthropology: many debate is raging in this paper, occa- rejoice, because they offer data about Americans, including some who work sioned by the opening of Benevolence how ordinary people in the early 21st in the criminal justice system, believe Farm, a new nonprofit that aims to century drew on Scripture and reli- that incarcerated people are funda- smooth the reentry process for women gious practice as they made sense of mentally different from everyone who are released from North Carolina the social and political issues of their else—fundamentally criminal, prisons. Benevolence Farm, located on day. fundamentally untrustworthy, funda- 13 acres in Alamance County, offers But I don’t read these newspaper mentally other than the noncriminal. women a place to stay for up to two articles only as a disinterested histo- This account allows the rest of us— years; while there, women learn how to rian. I also read them as a teacher and the so-called noncriminals—to feel garden and farm. a priest, and I will say this plainly: I unbothered by our treatment of Many members of the local commu- hope that by the end of the semester, incarcerated people. If criminals are nity have welcomed Benevolence the students in our prison classes will fundamentally different from everyone Farm, but, according to reports in be able to recognize the anthropology else, the rest of us can, without ruffling the Times-News, a few people have that underpins Newell’s speech. And I the feathers of our moral sensibili- not. One vocal opponent is a woman hope that when they are pastors, those ties, lock them in cages, force them to named Debbie Newell, who said she students help their own congregations deliver babies while shackled, and put wouldn’t feel that her granddaughter follow Jesus into prison.

fall 2014 | 27 Welcoming the Rural by Bra d Thie Voice I believe it is to these rural districts that we are to look in large measure for the bone and sinew of our country.

—James B. Duke, in the Investiture for The Duke Endowment

fter graduating from Duke Space for Community Divinity School in 1998, Any rural pastor can tell you how they I was very excited to live in conversation with the people A receive my first appoint- they serve. A trip for groceries, gas, and ment, New Hope UMC, which I describe hardware (which can be done in one as located “across the street from a stop at a store in the Balls Creek area cattle crossing sign” in Seagrove, N.C. near Newton, N.C.) may be planned as I immediately learned that seminary a one-hour excursion but often ends up had not prepared me for some impor- a two-hour trip. The extra hour might tant skills, like knowing what to do with include conversations with church a cow that wandered out of the pasture. members, a fellow pastor, and a nurse Fortunately, my wife, Debbie, had grown from the assisted living facility nearby. up on a cattle farm and was pretty good Pastors in rural places are not Sunday at herding cattle. “one-hit wonders” in the pulpit. They For many Duke Divinity graduates, the live daily with the folks they serve. local church they will be called to serve The call “Hey preacher!” is heard will be located in a rural area. After 15 often and is an invitation for pastors years of pastoring in rural areas as well as to engage with people they serve amid my current experience as the director of their daily routines. the Thriving Rural Communities (TRC) At First UMC in Hayesville, N.C., the initiative at Duke Divinity School, I know weekly community meal is a time when that pastors and churches in rural places people in the town connect to fellow- are specially situated to welcome the gifts ship, meet new friends, and even find and voices of rural people and commu- job opportunities. Hayesville is a town nities. This welcome happens in three of 320 people located in the middle of distinctive ways. the Nantahala National Forest, south of

28 | DIVINITY fall 2014 | 29 Asheville. Recently I visited with the changed—now they are praying for Rev. Kirk Hatherly D’95, and I saw a God to guide them as they dream diverse community assembled on a about a new church facility that would cold and windy night in early spring. minister to their growing church family. In attendance were church members At Stem UMC, a quick 20-minute (including children and youth), staff trip from Duke Divinity School, the from nearby Hinton Rural Life Center, Rev. Brock Meyer D’14 was serving residents from the United Methodist as a student pastor. He participated group home in a trip to the border of for people with the United States and developmental 22 Mexico, a pilgrimage disabilities, and Rural Fellows are current called Encuentro folks needing full-tuition scholarship (“encounter”). The food assistance. students at Duke Divinity School Encuentro journey is Hatherly greeted {Almost half serve as a partnership between them by name and student pastors} Thriving Rural talked to them Communities and the Valuing Agrarian about prayer requests. Between 80 and Hispanic House of Studies at Duke People and Economies 150 people share in the community Divinity School and is funded by You don’t have to travel far from meal weekly. The Duke Endowment. It is designed Durham to find family farms. Rural to allow students to experience churches are well-positioned to value Connecting to immigration-related issues from both the work of agrarian people and the Diverse American Voices sides of the border. Meyer started to agrarian community and economy. Rural churches are uniquely situ- realize that the voices of seasonal, Rural churches can even demon- ated to connect to the voices of a new migrant labor lived in his community strate the importance of valuing God’s America, voices that increasingly of Stem: right next door to creation, including represent numerous ethnicities and the Stem parsonage, a farmer introducing people countries of origin. Rhems UMC near was housing summer workers. 31 who aren’t farmers New Bern, N.C., used to be a quiet After returning from to the bounty and Rural Fellows have place. In fact, Rhems was so quiet that Encuentro, Meyer estab- blessing that comes graduated from Duke the congregation was concerned that lished relationships from working Divinity School Rhems was dying. The Rev. Connie with these men who were with the earth. At Stutts D’97 and the people of Rhems his neighbors. Concord UMC in got on their knees and prayed. They Meyer was supported in his efforts Graham, N.C., a TRC partner church, asked God to send them some chil- to build relationships with the men the community garden provides a dren. The children by the Rev. Ismael way for people to gather and partici- came—in a way that Ruiz-Millán D’10, pate in hoeing, planting, weeding, and no one expected. They 9 director of the harvesting, many of them for the first were children of refugee churches partner with Hispanic House of time. For a small membership fee and families from war-torn Thriving Rural Communities Studies. After the some hard work, they have an oppor- Burma who had initially harvest and before tunity to share in the harvest. fled to Thailand and then they left to return During the summer, Dave Allen settled in rural North Carolina, many home, these men shared in a worship T’06, D’10 works with field educa- with the help of the people of Rhems. service in their native language. The tion students, whose experience is Today, a trip to a Rhems worship gift of sharing communion moved shaped by the community garden. service or church council meeting will several of the men to tears. Prayers Field education students also serve at include conversations in two languages. for a safe journey were offered for the Anathoth Community Garden, a long- The prayers of the congregation have men as they began their journey home. time ministry of Cedar Grove UMC.

30 | DIVINITY Rural churches have the opportunity Duke Endowment, Duke Divinity to be attentive to the voices of song in School, and churches throughout the God’s creation. Rural pastors describe state of North Carolina as they serve the beauty of sitting on the back porch rural communities in field education of the parsonage placements. preparing a Due to these sermon, or 1,298 placements, many enjoying a hike United Methodist Churches in students leave Duke at a nearby North Carolina qualify as “rural” Divinity School national park or by The Duke Endowment with the voices of forest, or taking {They represent 68.1% of all rural people reso- their kids fishing nating throughout UM churches in North Carolina} or hunting. A their ministry. morning walk Perhaps it was the at my last appointment at Friendship 87-year-old faithful churchman who UMC included views of the foothills, welcomed them into his home, or the Anathoth’s mission: “Since 2005, deer, goats, soybeans, and horses. voice of the church matriarch who cultivating peace by using regenera- complimented a student on her first tive agriculture to connect people with Rural Churches sermon. Maybe it was the voice of the their neighbors, the land, and God.” and Duke Divinity School congregation who loved their Baptist Rural pastors have the opportunity James B. Duke saw something in rural student so much they tried to make to “come on over and pick a mess of areas that was critical to the back- him a United Methodist. Perhaps greens.” They might receive an invita- bone of our country, and The Duke these affirming voices are the most tion to pick grapes with the news that Endowment remains committed important rural voices that prospec- “the scuppernongs are ripe.” Rural to giving generously to support tive pastors will ever hear as they congregations often express their love the pastors and ministries of rural live out their call to be ministers of for pastors with good things from churches. Every year, students benefit reconciliation in the hope of renewing the garden: tomatoes, zucchini, and from the partnership between The the church of Jesus Christ. squash. Or better yet, some home- made fig preserves or fried apple pies. Rural places still live in the rhythm of those words from “Great The Thriving Rural Communities initiative is funded by The Duke Endowment and Is Thy Faithfulness”: “Summer and is a partnership with Duke Divinity School and both North Carolina Methodist winter and springtime and harvest, / Conferences. Rural Fellows come to Duke with a calling and passion to serve Sun, moon, and stars in their courses rural communities, and scholarships funded by The Duke Endowment allow them above / Join with all nature in mani- to serve unencumbered by excessive debt as they begin their ministries serving fold witness / To Thy great faithfulness, eligible churches. mercy and love.” While we have faith that God is During their time at Duke, Rural Fellows have the opportunity to learn from present in vibrant downtown and scholars focused on rural and agrarian issues such as Norman Wirzba and Ellen suburban areas, sometimes it seems Davis. They also benefit from ministry practitioners such as Bishop Will Willimon easier to hear God in rural places. In and the Rev. Joe Mann and serve in summer field education appointments in one Isaiah 55:12, the people of Israel are of nine TRC partner churches. They learn about rural places from the Rev. Robb given a promise: “For you shall go out Webb and the Rev. Kristen Richardson Frick and about the ministry of The Duke in joy, and be led back in peace; the Endowment. Retreats and colloquia on rural issues and Mentoring for Ministry mountains and the hills before you events are also part of their preparation. After they graduate, Rural Fellows receive shall burst into song, and all the trees continuing-education opportunities, including Convocation & Pastors’ School and of the field shall clap their hands.” the Convocation on the Rural Church.

fall 2014 | 31 Programs & Events Demonstrating a Commitment to Value All Voices

2014 GLI Leadership Institute

More than 120 African leaders from Burundi, Kenya, Rwanda, South Sudan, Tanzania, Uganda, the Democratic Republic of the Congo, and other African countries gathered in Kampala, Uganda, Jan. 12–18, 2014, for the Great Lakes Initiative (GLI) Leadership Institute, which has been a signature event for the Duke Divinity School’s Center for Reconciliation (CFR). Now in its eighth year, the GLI Leadership Institute provides a focused week of theological study, communal worship, rest, and opportunities to partner with leaders of ministries of reconciliation throughout East Africa. This year the East African partners took a more stra- GLI Institute, the GLI will become a David Kasali, founder of the Bilingual tegic role than ever before in leading the regional entity with adequate capacity Christian University of the Congo, institute. Focusing more on East African and resources to serve the needs of for his commitment to providing new leadership in the GLI is part of the part- the movement and its members. The opportunities for Congolese students ners’ collaborative plan to make the GLI regional partners, working through a to pursue their academic dreams a movement informed and inspired by governing board, will take responsi- following war in the country. African leaders in the region. bility for coordinating, resourcing, and CFR co-founder and former Duke “What will the new chapter of the managing the annual institute and stew- Divinity School professor Fr. Emmanuel GLI look like? Regional partners, arding emerging programs supported Katongole returned after a two-year working with CFR and a selected tran- by partners at the country level.” absence to teach and to experience sition team, will take responsibility The GLI Leadership Institute the GLI with new eyes. “If there is for establishing the GLI more firmly continued its teaching partnership with any lingering question of African lead- in the region,” said GLI ambassador classes co-taught by Duke Divinity ership, the GLI is both the case and Wilfred Mlay. “At the end of the tran- professors and academics from across evidence,” he said. “It is amazing to

sition period culminating in the 2015 East Africa. Ellen Davis, professor of see the quality and style of leader- P hoto s c ourte y of the Center for R e on iliation Bible and practical theology, co-taught ship that has come to carry forward the a class on theology and the land with GLI in a truly shared mantle of African Ghanaian author Femi Adeleye. leadership. I could not but be extremely New to the GLI Leadership Institute proud and humbled to sit back and was the presentation of a Scholar watch the fruits of our efforts multiplied.” of the Year award by the nonprofit The GLI is a partnership of D an S ears , UNC P hotography ScholarLeaders International (SI). Duke Divinity School’s Center SI provides assistance for leaders for Reconciliation (CFR), African in Africa, Asia, the Middle East, and Leadership and Reconciliation South America to attend seminary. Ministries, Mennonite Central The 2014 award was presented to Committee, and World Vision. David Kasali

32 | DIVINITY Milites Christi Students in Dual Degree Program Gain Practical Experience Organizes Discussion about Military Suicide The M.Div./M.S.W. dual degree program offers the opportunity for people to earn an M.Div. from Duke Divinity School and a Master of Social Work degree The student group Milites Christi from the University of North Carolina. This enables students to think critically sponsored a lunchtime discussion about faith and social work while also gaining practical experience in both on April 9 with disciplines. “I’ve tailored my coursework to address theology and the engage- Stanley Hauerwas, ment of others across lines of religion, race, language, and ability,” says Gilbert T. Rowe current student Kennetra Irby. “I’ve traveled to Central America, Africa, and the Professor Emeritus Midwest, witnessing God at work in cities and on farms, in ornate sanctuaries of Divinity and and in lawn chairs covered by tarp. I love to see how far and wide the love of Law, on the theme God stretches. Witnessing the way that, across borders of language, distance, “Military Suicide & Christian Witness: and culture, the message of the gospel still empowers and reflects the story of A Conversation and Call to Act.” Alexis the human experience has inspired me and challenged me.” Arzuaga-Morales D’15, an army and Marine veteran and one of the event The dual degree requires four years to complete instead of the five years organizers, said: “Our goal is to inspire required if the degrees are completed independently. The program celebrated us to action as Christians. We need its 10th anniversary in 2013. to create space for these difficult To read about students currently enrolled in the dual degree program, conversations—and hold each other see http://unc.edu/spotlight/spiritual-practicality/ accountable for remaining in those conversations.” A study released by For more information on program requirements, the U.S. Army in March found that see http://divinity.duke.edu/academics/degrees/dual-degrees/mdivmsw suicide rates for soldiers who served in Iraq and Afghanistan more than doubled from 2004 to 2009, while suicides for soldiers who didn’t deploy nearly tripled. “Fundamentally, this isn’t just a military concern,” said Robert Densmore D’16, a military veteran and co-leader of Milites Christi. “This is a Christian concern. And we fear if we don’t give voice to it, no one will.” Duke Veterans, the Center for Reconciliation, Sacred Worth, and Centurion’s Guild co-sponsored the event. Milites Christi also sponsored a panel discussion on Sept. 11 to continue the conversa-

D an S ears , UNC P hotography tion about the church’s response to the rising rate of military suicide in America. Kennetra Irby talks with a client of the Durham Early Head Start. As part of her work in the Divinity School faculty and local clergy UNC-Chapel Hill School of Social Work dual degree program with Duke Divinity School, participated in the event. Irby’s field placement enabled her to visit clients in their homes.

fall 2014 | 33 Programs & Events Demonstrating a Commitment to Value All Voices

Conference Addresses Pastoral Care for the Sexually Abused

A March 1 conference, “Sanctuary for “The conversations we had as part of the Sexually Abused: An Introduction to the conference were the most honest Pastoral Care,” at Duke Divinity School I’ve heard at Duke Divinity School,” provided current and future pastors said student Andrew Phillips D’15. “We and other spiritual care providers with were brought face-to-face with the an introduction to the pastoral care of reality of sexual abuse in our congre- survivors of sexual abuse. Organized gations and neighborhoods. My hope by student Adam Baker D’14, a former is that these conversations can create child and adolescent therapist, the space to have other conversations, so conference addressed the prevalence that we can truthfully know our calling of sexual abuse, its effect on the mind in ministry.” and body, its impact on one’s relation- The conference was sponsored ship with God and others, and how The conference featured speakers by the Office of the Academic Dean, to care and advocate for survivors of Dr. Warren Kinghorn, assistant the Office of Student Life, the Office sexual assault. professor of psychiatry and pastoral of Ministerial Formation, the Divinity “For current and future pastoral care and moral theology at the Divinity Student Council, the Divinity Women’s providers, it’s not a question of if one will School; Elaine Heath, McCreless Center, Sacred Worth, the Asian encounter a survivor of sexual abuse; Professor of Evangelism at Perkins Theology Group, Union Grove United rather, it’s a question of when,” said School of Theology and author of We Methodist Church in Hillsborough, N.C., Baker. “This conference was intended to Were the Least of These: Reading the the North Carolina Conference of the begin a conversation about the neces- Bible with Survivors of Sexual Abuse; United Methodist Church, the Graduate sity of knowing how to support, walk Morven Baker, a clinical counselor who and Professional Student Council with, and advocate for survivors of works with women who are victims of (GPSC) of Duke University, and Duke sexual abuse. Survivors are likely a part childhood sexual abuse or of domestic Counseling & Psychological Services of every congregation, and frequently violence; and Andrew J. Schmutzer, (CAPS). The Duke University Women’s they are also preaching in the pulpit. The professor of biblical studies at Moody Center, the Office of the Chaplain at church doesn’t talk about sex well, and Bible Institute, editor of The Long the Divinity School, and Milites Christi

we certainly don’t speak well concerning Journey Home: Understanding and also supported the event. Video of the top : P hoto courtesy of A dam B aker ; bottom D uke hotography matters of sexual trauma. That needs to Ministering to the Sexually Abused, sessions is available on iTunes U. change. The church needs to be a safe and author of numerous articles about place for survivors.” sexual abuse.

Claire Wimbush: Broken People Walking Toward Wholeness

The Rev. Claire Wimbush D’09, who was born with spastic cerebral palsy, wonders what it means to be a Christian with a disability. In a 10-minute video for Faith & Leadership, she explains why the wounded body of Jesus shows us a kind of wholeness that does not depend on physical perfection. You can see the video at www.faithandleadership.com

34 | DIVINITY Duke Divinity School Student Groups

African Methodist Episcopal (AME) Connection throughout the world. Throughout the school year, Global African Methodist Episcopal (AME) Connection seeks to Fellowship meets for panel discussions on issues at provide educational support, networking, spiritual well-being, the intersection of the church and the world, views and and a sense of community for students who are members of discusses documentaries, and sponsors social events in the AME Church. partnership with international students.

Asian Theology group Manos Unidas The Asian Theology Group has served the Divinity School Manos Unidas is a student group affiliated with the Hispanic community for three years. This organization was initiated by House of Studies that seeks to nurture the body of Christ a group of students who wanted to theologically engage with with a particular care for the Latina/o community. Its mission the unique questions that arise within the Asian and Asian- is to facilitate opportunities for ministry, fellowship, and American expressions of the Christian tradition. This group service related to issues affecting Latinas/os in the United also seeks to show hospitality to international Asian students States and abroad. While the focus of the group is on and Asian-American students as they transition to a new Latina/o communities, the group hopes to provide oppor- location and culture. tunities for both Latina/o and non-Latina/o students to get involved in these conversations and activities. Basin and Towel Basin and Towel offers the community opportunities to Milites Christi participate in educational programs, spiritual/theological Milites Christi is dedicated to cultivating conversations reflection, and outreach and service focused on the with students, staff, and faculty to advance the interests of scriptural call to social justice and compassion. Basin and prospective, current, and former service members in the Towel works to provide monthly programs for the Divinity church, world, and academy. Its primary aim is to develop a School student body that incorporate worship, service, pastoral response to the problem of war and peace based and reflection, with the goal of connecting the student on a fundamental conviction that God directs people toward body to the needs in the local community. peaceful resolution of conflict.

Black Seminarians Union Sacred Worth The purpose of the Black Seminarians Union is to ensure the As a longtime student organization at the school, Sacred development of a theological perspective commensurate with Worth commits itself to the equal participation and full inclu- the gospel of Jesus Christ and relevant to the needs of black sion of lesbian, gay, bisexual, and transgender people and seminarians and the black church. Its goal is to improve the their straight allies (LGBTQA) in the entire life of the church. quality of life theologically, academically, spiritually, politically, The organization strives to be both a prophetic voice to and socially for the entire Divinity School community. the larger community and also a safe, supportive space for LGBTQA students, faculty, and staff throughout the Divinity Creation Matters School. Sacred Worth seeks to accomplish these goals by The mission of Creation Matters is to inspire students, sponsoring discussions, lectures, and a variety of other faculty, staff, and all Christians to recognize our interde- programs that are open to all and by being a resource for pendence with all God’s creation, to support biblical and LGBTQA members of our community and those interested in theological reflection on God’s redemptive activity in and LGBTQA experiences at the Divinity School and in the church. for creation, to engage in lifestyles of service and care in response to God’s call to till and keep our garden homes, Women’s Center and to empower Christians to take practical steps to reorder The Women’s Center serves the entire Divinity School and restore humanity’s broken relationships to creation and community through a focus on the special needs and the Creator. contributions of women in ministry in and to the church and society. The office is a resource center for the whole Global Fellowship community in addition to a support and action center (formerly Internationally-Minded People of Faith) for women in particular. Throughout the school year, the Global Fellowship aims to partner with international Women’s Center hosts regular lectures, workshops, and friends in ministry and to advocate for justice issues brown-bag lunches with women in leadership.

fall 2014 | 35 New Books from Duke Divinity Faculty

Reading the Parables: The Method of A supplementary volume Our Mission: in the Interpretation United Methodist commentary series Polity and Organization

By Richard Lischer, James T. and By Laceye C. Warner, executive vice dean, associate Alice Mead Cleland Professor of Preaching professor of the practice of evangelism and Methodist Westminster John Knox Press, 2014 studies, and Royce and Jane Reynolds teaching fellow 208 pages, Hardcover, $35.00 Abingdon Press, 2014 288 pages, Paperback, $34.99

Parables make up one third of Jesus’ speech in Theology shapes how United Methodists organize to the New Testament. In this book, Richard transform the world. This accessible book Lischer provides an expert guide to these uses a Wesleyan theological framework— parables and proposes an important connection—to help readers understand distinction between reading and interpreting United Methodism’s polity and organization the parables. Reading offers breathing as the interrelationship of beliefs, mission, space to explore historical, literary, theologi- and practice. The polity and organization of cal, and sociopolitical dimensions of the parables and the United Methodist Church helps to facilitate the mission their various meanings. Interpreting, on the other hand, to make disciples for the transformation of the world. Only implies that an expert is involved, and the results of with a clear understanding of how polity is rooted in con- interpretation often are critical positions to be defended. nection can United Methodist leaders navigate contempo- Lischer examines four theories about reading parables, rary issues faithfully. Warner addresses the estrangement and ultimately he concludes that biblical parables under- between theology and institutional structures and practices. mine dominant myths called “the truth” in order to shine Her approach will assist current and future denominational light on the truth that is Jesus, God’s presence with us. leaders in understanding how administrative practices are a theological endeavor.

36 | DIVINITY A spiritual calling. A theological task.

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

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

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

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

fall 2014 | 37 Faculty & Staff NOtes

Jeremy Begbie published “Learning the “Climate, Consumption, and the on Paul: Reflections on the Work of from Teaching: Theological Education Common Good” symposium at King’s Douglas Campbell, edited by Chris in the Light of James Torrance,” in the College London in May, and “Interfaith Tilling (Cascade). online journal Participatio (vol. 5, 2014); Relations and Democratic Innovation “Negotiating Musical Transcendence,” in Contemporary Britain: the Case Mark Chaves published “Family in Music and Transcendence, edited of Community Organizing” at the Formation and Religious by Férdia Stone-Davis (Ashgate); “Democratic Innovation in Britain” Service Attendance: and “Modelling Harmony: Music in colloquium in September at the Center Untangling Marital Peace-Building,” in Mediating Peace: for British Studies at the University of and Parental Effects,” Reconciliation through Art, Music & California, Berkeley. with Cyrus Schleifer, in Sociological Film (Routledge). He delivered “A Methods & Research (44.1, 2014). Quest for the Timeless? The Arts, Christine Parton Burkett He delivered the invited lecture Spirituality, and Faith” as the Deere delivered several lectures: “The “Continuity and Change in American Lecture at Golden Gate Seminary in Word Embodied,” for the Institute of Religion” on Feb. 8 for the winter September and gave a distinguished Preaching sponsored by Leadership retreat of the Congregation at Duke lecture and piano performance of Education at Duke Divinity in Chapel in Durham, N.C., and met Aug. “At the Still Point” (composed by September; “Preaching off the Path,” 27 with the Church of the Nazarene’s Christopher Theofanidis) at the for a preaching course in the Summer Board of General Superintendents to University of Hong Kong in August. Course of Study in July; “Clarity in discuss trends in American religion. In May he taught a weeklong course, Communication: Reducing the Chaff “Fostering a Scriptural Imagination That Clouds the Message,” the keynote Jeff Conklin-Miller presented for the Arts,” at Regent College in address for the Clergy Excellence “Improvisation in Christian Vancouver. Seminar, Fellowship of Local Pastors Leadership” for Foundations for and Associate Members of the Virginia Christian Leadership sponsored Kate Bowler appeared on C-Span’s Conference of the UMC, in Richmond by Leadership Education at Duke Book TV to discuss her in May; and “Language off the Leash: Divinity and “Innovations in Online/ book, Blessed (Oxford The Word Let Loose in the World,” for Hybrid Approaches to Theological University Press). She the Institute of Preaching held at St. Education” to the Board of Ordained presented the paper Simons Island, Ga., in April. Ministry of the Western North “Counting Change: The Inner Carolina Annual Conference, both Economies of the American Prosperity Charles Campbell led two work- in May. He also taught the course Gospel” for the symposium “Love shops at the North Carolina Bread for “Service: Mission and Evangelism” in a Time of Capital: Relationality the World conference in Greensboro in for the Licensing School for Local and Commodification as Subjects of April, participated that same month in Pastors in the North Carolina Annual Religion” held May 8 at Yale University. a panel discussion of the film Slavery by Conference. In June he presented In May she taught “God, Money, and Another Name at the Durham County “Wesleyan Formation and Methodist the Rise of the Prosperity Gospel” as Library, taught a weeklong course in Missional Contextualization” at part of the summer program at Regent Uppsala for the Swedish Preaching the Summer Wesley Seminar of the College in Vancouver. Program, and lectured at the University Center for Studies in the Wesleyan of Leipzig in Germany. Tradition at Duke Divinity School, Luke Bretherton spoke in April and “The Necessity of Formation at the “Christianity and Capitalism” Douglas Campbell was promoted for Contextualization between conference held at Harvard Divinity to professor of New Testament in July. Church and World” to the Theology, School. He delivered two papers: “A He published four chapters and 11 Ecclesiology, and Mission section of Preferential Option for the Poor or responses to assessments of his book the American Society of Missiology the People? Theological Reflections The Deliverance of God in the volume meeting held at Northwestern College on Poverty, Power, and Privilege” at Beyond Old and New Perspectives in Minneapolis, Minn.

38 | DIVINITY Farr Curlin delivered the late Duke Divinity professor Frederick an “Empowering Laity” event for the keynote address to the 4th European Herzog, one of the school’s first libera- Mississippi Annual Conference of the Conference on Religion, Spirituality, tion theologians. UMC on April 26. and Health held May 22–24 in Malta. He published “Directive Counsel Jennie Grillo gave a paper Joel Kaminsky published, with and Morally Controversial Medical outlining her new book co-editors Joel N. Lohr and Mark Decision-Making: Findings from Two project on the Additions Reasoner, The Abingdon Introduction National Surveys of Primary Care to Daniel in the history of to the Bible: Understanding Jewish Physicians,” with M. S. Putman, J. D. interpretation at a collo- and Christian Scriptures. He lectured Yoon, and K. A. Rasinski, in the Journal quium for the 2014 winners of the at the University of British Columbia of General Internal Medicine (29.2, Manfred Lautenschlaeger Award for on the topic “Does the Bible Promote 2014), and “Associations between Theological Promise held May 22–27 Violence?” on March 20 and presented Religion-Related Factors and Breast in Heidelberg, Germany. In July she the paper “Would You Impugn My Cancer Screening among American presented the paper “Showing Seeing Justice? Overlooked Nuances in the Muslims,” with A. I. Padela, S. Murrar, in the Tale of Susanna” at the National Hebrew Bible’s Theology of Divine B. Adviento, C. Liao, Z. Hosseinian, and Humanities Center seminar “Scenes Reward and Punishment” at the M. Peek, in the Journal of Immigrant from the History of the Image” held University of Cambridge on May 14. Minority Health (April 2014). at the Wissenschaftskolleg zu Berlin. Her essay “Qohelet’s Israel in Jerome’s Richard Lischer wrote the essay Craig Dykstra presented Commentarius in Ecclesiasten” was “Life after King” for The Christian “Cultivating Communities published in Reading Ecclesiastes Century and published Reading the of Faith: The Promise Intertextually, edited by Katharine Dell Parables, a supplementary volume of Strategic Religious and Will Kynes (T&T Clark). in the Westminster John Knox Philanthropy” as the Interpretation commentary series. He Thomas H. Lake Lecture at the L. Gregory Jones, Bishop Ken preached the Divinity School baccalau- Indiana University Lilly Family School Carter, and Susan Pendleton reate sermon, “Having This Ministry” of Philanthropy on March 27. He Jones published two more essays (based on 2 Corinthians 4:1); served as published “Way to Live: Reflections on in their Disruptive Innovation and featured presenter for “Leading from Dorothy Bass’s Contributions to the Mainline Protestantism series for Faith the Soul,” a Divinity School working Practice of Christian Faith and Life,” & Leadership: “When Disruption group focused on the integration of in The Cresset (77.5, 2014), a publication Comes to Church” (April 22) and faith and secular callings; and lectured of Valparaiso University. “Disrupting Mainline Protestantism on “The Priority of Hope” at the through the Digital Revolution” (May Elevating Preaching Conference spon- Mary McClintock Fulkerson 20). L. Gregory Jones wrote “Easter sored and hosted by the Baptist House became a member of the leadership Vocation: I Have Seen the Lord” for of Studies at Duke Divinity School on team for the 2015–16 Wabash Center the Washington Institute’s website Sept. 22. Workshop for Pre-Tenure Theological in April and gave the Owen Lenten School Faculty, program director for the Lectures (April 15–17) at Lovers Lane Randy Maddox published “John International Association of Practical UMC in Dallas, Texas. On May 3 he Wesley’s Earliest Theology steering committee, and a delivered the commencement address Published Defense of member of the Presbytery of New at North Carolina Wesleyan College, the Emerging Revival in Hope’s examination committee. She which awarded him an honorary Doctor Bristol,” in Wesley and wrote the foreword to Edward Farley’s of Divinity degree, and on May 15 he Methodist Studies (vol. 6, 2014). He memoir, Thinking about Things and served as facilitator for the Fuqua/ presented the plenary lecture “‘Christ Other Frivolities: A Life (Cascade), Coach K Center on Leadership & Crucified’: Charles Wesley’s Passion” and on Sept. 29 moderated and spoke Ethics Roundtable in New York City. to the Wesleyan Theological Society on a panel honoring the work of the He and Susan Pendleton Jones co-led in March and “John Wesley’s Passion

fall 2014 | 39 Faculty & Staff NOtes

for Holistic Salvation: A Precedent for Lester Ruth published “Divine, was the Bible study leader for the West Adventists?” as the Dalton Baldwin Human, or Devilish: The State of Coast Presbyterian Pastor’s Conference Memorial Lecture at Loma Linda the Question on the Writing of the in Mount Hermon, Calif., from April University in May. History of Contemporary Worship,” in 28–May 2, and on May 27 he joined the journal Worship. He presented three other clergy to lead a Bible study David Marshall published, with “Loving God Intimately: The Worship for the North Carolina legislature, co-editor Lucinda Mosher, Death, History of the Anaheim Vineyard, focusing on the teachings of Jesus and Resurrection, and Human Destiny: 1977–1983” at the Society of Vineyard social justice. He delivered the final Christian and Muslim Perspectives Scholars in Columbus, Ohio, on April paper of the seminar on The Reception (Georgetown University Press). He 5; delivered the plenary address “True of Scripture in Paul and Pauline facilitated the 13th annual Building Liturgy as the Liberation of Worship Tradition at the International Society Bridges seminar for Muslim and Leaders” at two National Worship of Biblical Literature annual meeting Christian scholars on the theme “Sin, Leader Conferences (May 13 in in Vienna on July 9, and presented Forgiveness, and Reconciliation,” Centreville, Va., and July 16 in Kansas the paper, “Old Greek Isaiah and the at Georgetown University in April, City, Kan.) sponsored by Worship Struggle for Jewish Identity,” at a collo- and co-taught a course on Islam and Leader Magazine; and participated in quium on the Septuagint held at the Christian-Muslim relations at St the May 20–22 consultation on pop/ Kirchliche Hochschule in Wuppertal Stephen’s House (a Church of England rock worship at Calvin College in (Germany) on July 26. He preached the seminary) in Oxford in June. Grand Rapids, Mich. annual revival at Pleasant Grove UMC in Hillsborough, N.C., August 3–5. Thomas Pfau’s book Minding the McKennon Shea and Kori Robins Modern: Human Agency, Intellectual presented the workshop “Improvising Laceye Warner published The Traditions, and Responsible Knowledge in the Workplace: Adapting the Method of Our Mission: United (University of Notre Dame Press) Practices of Improv to Better Serve Methodist Polity and Organization has been the subject of symposia at Your Students” in Orlando, Fla., on (Abingdon Press). She spoke to the several universities, including the April 9 at the 2014 Student Personnel Youth Worker Connection of the Texas University of Virginia in February, the Administrators’ Conference hosted by Annual Conference of the UMC on University of Notre Dame in April, and the Association of Theological Schools. May 27 and taught “Our Mission from Northwestern University in June. He God: Evangelism” for the Summer convened an interdisciplinary sympo- Beth Sheppard presented “The Course of Study in July. sium at Duke University Sept. 25–26 Final Frontier: Events devoted to the concept of action. and Hospitality in the Will Willimon completed his term Theological Library as interim pastor of Duke Memorial Russell Richey published Context” with Shaneë United Methodist Church in Durham, “Episkopé and Connexionalism: Murrain and “Grant Assessment, N.C., in July. In May he presented Ecclesiology and Church Government Management, and Reporting: Lessons lectures at the Northwest Festival of in Methodism,” in The Ashgate Learned from the Religion in North Preaching in Seattle, Wash., and at the Research Companion to World Carolina Grant Project” with Phu Festival of Homiletics in Minneapolis, Methodism, edited by William Gibson, Nguyen and Elizabeth DeBold Minn. With Stanley Hauerwas, Peter Forsaith, and Martin Wellings; at the American Theological Library he participated in the conference “Early American Methodism,” in The Association meeting held June 17–21 in “Resident Aliens at Twenty-Five” at Cambridge Companion to American New Orleans, La. Wycliffe College in Toronto. The book Methodism, edited by Jason E. Vickers; was reissued with a new preface and and “American Methodism: A Compact Ross Wagner published a profile on afterword in April. He published History, Denominational History, and the work of Richard Hays in Catalyst: “Eugene Peterson on Institutions,” in an Author’s Response,” in Methodist Contemporary Evangelical Perspectives Pastoral Work: Engagements with the History (52.2, 2014). for United Methodist Seminarians. He Vision of Eugene Peterson, edited by

40 | DIVINITY Jason Byassee and L. Roger Owens 2014); and “Rereading Romans Forum consultation on theology, (Cascade), and contributed four book 1–3 Apocalyptically: A Response evolution, and the Fall, and taught reviews to The Christian Century to Douglas Campbell’s ‘Rereading a weeklong intensive course, “Food, between February and April. He Romans 1–3’,” in Beyond Old and New Farming, and Faith,” at Canadian delivered the MacLeod Lectures at Perspectives on Paul: Reflections on the Mennonite University’s Canadian Princeton Seminary in October, and in Work of Douglas Campbell, edited by School of Peacebuilding. In July he July and August lectured and taught at Chris Tilling (Cascade). presented “The Meaning of Creation” Fuller Theological Seminary and taught at the Ekklesia Gathering in Chicago, at Vancouver School of Theology. Norman Wirzba presented “Food Ill. In September he gave several and Faith: A Matter of addresses in the Boston area for the Brittany Wilson published Health and Wholeness” Cambridge Roundtable and at Gordon “‘Neither Male nor Female’: The in Nashville, Tenn., at St College, delivered a series of lectures Ethiopian Eunuch in Acts 8.26–40,” George’s Episcopal Church on “The Human as Creature” at the in New Testament Studies (60.3, in May, an event co-sponsored by King’s University College in Edmonton, 2014); “The Blinding of Paul and the Christ Church Cathedral and Siloam Alberta, and spoke in Asheville, N.C., Power of God: Masculinity, Sight, Family Health Center. In June he to young pastors in the Western North and Self-Control in Acts 9,” in the presented “From Nature to Creation: Carolina Conference of the UMC on Journal of Biblical Literature (133.2, Seeing God’s World” at the Colossian the importance of the Sabbath.

deaths

Dermont J. Reid D’50 of United Methodist minister who served three children, four grandchildren, and Burlington, N.C., died April 20, 2014. parishes across the North Carolina one great-grandchild survive him. He was a U.S. Air Force veteran and Conference, he was later the executive a United Methodist pastor in North director and president of the Methodist Donald K. Hanks D’60 of New Carolina, Kansas, and Virginia. He is Home for Children. He was a cham- Orleans, La., died March 30, 2014. survived by his wife of 70 years, Tennie pion for justice and a mentor to young He was a member of the philosophy P. Reid, a daughter, two grandchildren, clergy. Survivors include his wife, faculty at the University of New Orleans and three great-grandchildren. Betty Lou Siegle Stark WC’53, for almost 40 years, and he was four children, including Paul Stark honored in 1981 with the LSU System Max E. Polley D’53, G’57 of T’83, D’96, seven grandchildren, and Distinguished Faculty award and later Davidson, N.C., died March 27, one great-grandchild. with a scholarship endowment for the 2014. He was a professor of reli- study of philosophy bearing his name. gion at Davidson College for 37 years Walter P. Weaver T’56, D’62 of An author, innovator in criminal justice, and Cannon Professor Emeritus of Lakeland, Fla., died Feb. 18, 2014. He and ironic humorist, he is survived by Religion, a distinguished Presbyterian was a U.S. Navy veteran, Methodist his wife, Jenjira Redboon, four children, moderator and commissioner, and a pastor in North Carolina and New and nine grandchildren. devoted thespian with the Davidson Jersey, and longtime professor of Community Players. His wife of 63 religion and philosophy at Florida Hubert A. Maddrey Jr. D’67 of years, Jacquelyn Vander Ven Polley, Southern College, having also served Huntersville, N.C., died Jan. 11, 2014. two children, and three grandchildren as chair of humanities and as the He served as a United Methodist chap- survive him. Pendergrass Professor in Religion. He lain with the Department of Veterans was a New Testament scholar, an avid Affairs in Hampton, Va., for 36 years. He Rufus H. Stark T’53, D’56 of golfer, and an irascible follower of Duke is survived by his wife, Jane T. Maddrey, Durham, N.C., died March 29, 2014. A basketball. His wife, Peggy J. Weaver, four children, and five grandchildren.

fall 2014 | 41 class NOtes

50s completed work on a documentary, Climate Change: Assessing Benedict A Path Less Taken: From Ministry XVI’s Ecological Vision for the Catholic Joseph B. Tyson T’50, D’53 to Non-Belief and Beyond (Axis Church in the United States (Lexington co-edited Acts and Christian Mundi Media). Books, 2013), and he is co-editor of Beginnings: The Acts Seminar Report the Journal of the Society of Christian (Polebridge Press, 2013). A retired Michael Battle D’76 spent four Ethics and book review editor for the professor from Southern Methodist years (2009–2013) in Addis Ababa, international journal Political Theology. University, he was inducted into the Ethiopia as the U.S. Ambassador to the David Friedrich Strauss Society, African Union and U.S. Representative Shane Stanford D’94 was an honor bestowed by the Westar to the UN Economic Commission for awarded an honorary Doctor of Divinity Institute, sponsor of the Jesus Seminar Africa. He also led diplomatic and by Asbury Theological Seminary at its and the Acts Seminar. He resides in policy efforts for the summit between May Commencement. He is the senior Dallas, Texas. President Obama and African heads of pastor of Christ United Methodist state in August 2014. Church in Memphis, Tenn. 60s Jacob L. “Jake” Kincaid D’76 Tim Cannon D’97 received the O. Richard “Dick” Bowyer of Fort Collins, Colo., has published 2013–14 Excellence in Teaching Award D’60, D’68 received the Lifetime Lifelines (rgjbooks, 2014). from Forsyth Technical Community Achievement award from the national College in Winston-Salem, N.C., Federation of State Medical Boards at Gregory V. Palmer D’79 where he serves as program coordi- the annual meeting in Denver, Colo., was Hood Theological Seminary’s nator and instructor of humanities, in recognition of his leadership and commencement speaker on May 17, religion & philosophy. contributions to the West Virginia 2014. He is the presiding bishop of the Board of Medicine over a span of three West Ohio Conference of the United Dave MaGee D’99 became director decades. He was campus minister for Methodist Church. of student ministries at the United the Wesley Foundation at Fairmont Methodist Church of the Resurrection State University, with over 43 years of in Leawood, Kan., in October 2013 service, where he was awarded the s 80 after previously serving as the high Doctor of Humane Letters. He is also Todd Outcalt D’85 published school youth minister since 2006. a past president of the Duke Divinity a first collection of poetry, Where in School Alumni Association. He and his the World We Meet (Chatter House, Jennifer “Jenny” Smith Walz wife, Faith, are retired in Fairmont, W.V. 2014) and a new book, The Other D’99 and her husband, Robert, Jesus (Rowman & Littlefield, 2014). He announce the birth of their son, Elliot Robert E. Leverenz D’62 has is the lead pastor at Calvary United Myhr, born May 5, 2014. They reside in written That’s What They Are In For: Methodist Church in Brownsburg, Ind. Hackettstown, N.J., where she serves A Pastoral Memoir of a Privileged as associate pastor at Trinity UMC. Profession (Wipf and Stock, 2014). He is retired in Portland, Ore. s 90 s Tobias Winright D’91 has been 00 Harold Brown D’65 and Arlene named the Hubert Mäder Endowed Patricia Hawkins Wells D’02 Johnson were married on May 20, Chair of Health Care Ethics in the was awarded the Doctor of Psychology 2014, in Olympia, Wash. Albert Gnaegi Center for Health Care in Pastoral Counseling degree by the Ethics at Saint Louis University, where Graduate Theological Foundation on 70s he is also associate professor of May 2, 2014 in South Bend, Ind. She theological ethics in the Department is a pastoral psychotherapist with Happy James Lawrence D’70, of Theological Studies. He recently Methodist Counseling and Consultation residing in Asheville, N.C., has recently co-edited Environmental Justice and Services in Charlotte, N.C.

42 | DIVINITY class NOtes

Ed Drew D’03 is currently serving Camden, N.J., and now serves as the 10s at First Cooperative Baptist Church assistant pastor at Peace Missionary Jason R. Villegas D’13 and his of Smithton in Belhaven, N.C., and Baptist Church in Durham, N.C. wife, Elizabeth Ann, announce the birth he continues to teach Old and New of Worth Talbott, who was born April Testament studies as well as World Ben Alexander D’08 and his wife, 20, 2014. Jason is the pastor at Rose Religions at Pitt Community College in Sarah, welcomed a baby daughter on Hill UMC in Rose Hill, N.C. Winterville, N.C. May 5, 2014. He is the pastor at First UMC in Pittsboro, N.C. Justin Coleman D’05 and his wife, Chaka, welcomed their third son, Lawson James, in December 2013. Got News? STAY IN TOUCH! Previously the pastor of a United Email [email protected] or go online at www.divinity.duke.edu/update Methodist church in Houston, Texas, to submit class notes or update your information. he has recently assumed responsibili- ties as the chief ministry officer of the United Methodist Publishing House in Nashville, Tenn.

B. J. Hutto D’05, D’10 wrote “Why a church wedding?—Truth telling about Christian marriage” in the May 28, 2014, issue of The Christian Century. He is a Baptist pastor, currently completing doctoral work at the University of Aberdeen (Scotland). His wife, Rebekah McLeod Hutto D’06, is associate pastor at the Brick Presbyterian Church (New York City, N.Y.) leading programs in Christian education and discipleship.

Ken Loyer D’05 has published two books, God’s Love through the Spirit: The Holy Spirit in Thomas Aquinas and John Wesley (The Catholic University of America Press, 2014) and Holy Communion: Celebrating God with Us (Abingdon Press, 2014). He is the pastor of Otterbein UMC of Spry in York, Pa.

Gregory Ceres D’07 completed his D.Min. in Leadership in Missional Church Renewal at Eastern University’s Palmer Theological Seminary in 2014. He is the former pastor of Ferry Avenue UMC in

fall 2014 | 43 faculty reflections

Valuing All Voices Reflections from a Feminist Theologian by Mary McClintock Fulkerson

As a theologian, I thought I had categories for most Gender stereotypes continue; associations of maleness things central to Christian faith—sin, faith, love, redemp- with authority and femaleness with submission have not tion, Christology, the doctrine of God, and so forth. When gone away. Limited opportunities for women, both in I did an ethnographic study of an interracial church a few churches and the wider world, is a continuing problem; years ago, however, I discovered the need to expand my for example, a number of denominations still refuse to understanding of these categories, especially to represent ordain women. While some long-overdue changes are voices that have been largely overlooked by many theolo- happening in churches—after much controversy, the gians, theologies, and churches. Church of England just voted to allow women to be Our blindness takes many forms, and it leads us to ignore bishops—misogyny continues. Some apply gender stereo- or disparage those whom we consider “other.” Attempts types to limit references to God to only male imagery toward racial colorblindness, for example, can perpetuate or while ignoring descriptions of God that might sound more even increase racial disparities because it assumes desegre- “female,” such as biblical texts that describe God’s passion gation laws fixed racism. We white Christians like to think and emotion. Discussions about God become ways to that only malicious, intentional acts toward perpetuate oppressive notions of gender persons of color count as racism, so we We would all do well to rather than opportunities to liberate the are not guilty—we like to think we’re nice remember our call to be church from these stereotypes. My own and we don’t think about “race.” But it was ethnographic study reveals that we should people who love all as not only my whiteness and racial privilege be careful about using language about I had ignored. New challenges emerged created in God’s image. God that conveys cultural assumptions when I discovered my blindness to other about maleness. groups as well. The church I studied also welcomed people A continuing contradiction of the call to love all as I had never been around—people from group homes with created in the image of God is found in the ongoing a variety of mental disabilities. Few churches include such discrimination against people who don’t identify as hetero- folks because they are typically viewed as “disruptive,” or sexual. Too many gays and lesbians feel unloved and people think they cannot worship “properly.” The new chal- unwanted by the church, which many then interpret as lenge for me was describing this dimension of the category being unloved and unwanted by God. For too long many of sin, what I call human obliviousness. churches never acknowledged that people in their pews While not an intentionally malicious act, obliviousness might be gay, and they were able to persist in obliviousness refers to the way many of us Christians claim to love all of to what it might mean to love people who had a different God’s children, but we tend to hang out and worship only sexual orientation. As churches and denominations wrestle with folks who are mostly like us. This is nothing new; Jesus with how to acknowledge gays and lesbians both in their used the parable of the Good Samaritan to teach against theology and their ecclesiology, we would all do well to this very tendency. And the less we encounter or engage in examine areas of obliviousness and to remember our call to sustained relationships of mutual respect with persons not like be people who love all as created in God’s image. F rith G owan , D uke ivinity S chool us, the longer the stereotypes control our imaginations, even if My participation in communities not like me challenges unconsciously, and the more oblivious we are to those who are and broadens my theology. Loving all of God’s creation different. Some people with more power exploit these differ- requires radical generosity toward those who are different ences and disparage the one they think is the “other.” from us—a generosity that honors and receives from the Sometimes obliviousness occurs when deeply embedded, other. As persons of faith, we have a posture of humility, unconscious stereotypes shape our attitudes toward people. recognizing that we always have more to learn.

44 | DIVINITY meditation

Valuing All Voices Reflections from a Feminist Theologian

The Rev. Sally Bates, chaplain of Duke Divinity School, celebrates communion during the Wesley Covenant Service, Jan. 9, 2014

Invitation: Christ our Lord invites to his table all who love him, who earnestly repent of their sin and seek to live in peace with one another. Therefore, let us confess our sin before God and one another. F rith G owan , D uke ivinity S chool The Great Thanksgiving: Father Almighty, creator of heaven and earth. You formed us in your image and breathed into us the breath of life. … Holy are you, and blessed is your Son Jesus Christ. Your Spirit anointed him to preach good news to the poor, to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, and to announce that the time had come when you would save your people. … By your Spirit make us one with Christ, one with each other, and one in ministry to all the world, until Christ comes in final victory and we feast at his heavenly banquet.

—Excerpted from “A Service of Word and Table I,” in The United Methodist Hymnal (1989) Nonprofit Org U.S. Postage PAID Durham, NC Permit No. 60

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