Scriptural Imagination Imagining Death—And Dying Well by Allen Verhey by C

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Preaching with Your Mouth Shut o ou nderstand hat ou are DDo YYou UUnderstand W What Y You by Luke A. Powery Rareea dReading?ing? A Formation of Scriptural Imagination Imagining Death—and Dying Well by allen verhey by C. Kavin Rowe I was so grateful to learn that many people appreciate the great opportunity provided by the Divinity Annual Fund. ~ Goodie Bell, D’13

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For more information about helping students answer the call to ministry through Divinity Annual Fund, call 919-660-3456. To give online, see www.divinity.duke.edu/about/make-gift Features divinity 4 22 spring 2013 “Do You Understand “Why Must I Go About Volume 12, Number 2 What You Are Reading?” Mourning?” The Psalms A Formation of of Lament for a People Scriptural Imagination in Grief

PUBLISHER Scriptural imagination is a way Reclaiming the psalms of lament Richard B. Hays of being in the world in which all gives the church a vocabulary for Dean and George Washington of life is shaped by the habits of times of suffering Ivey Professor of New Testament reading Scripture By Jacob Onyumbe Editor By C. Kavin Rowe Heather Moffitt Associate Director of Communications 26 Produced by the Office of Communications, 10 A Healthy Scriptural Duke Divinity School A Playground for the Imagination: A Matter Audrey Ward, Executive Director Formation of Scriptural of Life and Death Imagination: Lessons Proofreading by Derek Keefe Forming and re-forming a from Church History healthy scriptural imagination Design by Regina Barnhill-Bordo Church history can instruct requires us to be readers of the www.bdesign-studio.com us in the parameters as well world, not just the text Copyright © 2013 Duke Divinity School as the flexibility of a By Willie James Jennings All rights reserved. scriptural imagination

Divinity magazine publishes a Fall and By G. Sujin Pak Spring issue each year. The magazine 28 represents the engagement of Duke Divinity The Formation of School with important topics and invites 14 Scriptural Imagination friends, supporters, alumni, and others in Imagining Death— and the Renewal of our community to participate in the story and Dying Well the Church of what is happening here. A scriptural imagination will A panel discussion between We’d like to hear from you! shape our view of death through Dean Richard Hays, Ellen Davis, For comments or feedback on remembering the death and and Stanley Hauerwas Divinity magazine, please write: resurrection of Jesus Editor, Divinity magazine By Allen Verhey Duke Divinity School Departments Box 90970 Durham, NC 27708-0970 3 18 The Dean’s Perspective Or email: [email protected] Preaching with Your 32 New Books from Duke Please include a daytime phone number and Mouth Shut Divinity Faculty an email address. Letters to the editor may be edited for clarity or length. Sometimes the best sermons 34 Faculty and Staff Notes are the ones that don’t say a word out loud 38 Gifts By Luke A. Powery 39 new Members of the Board of Visitors 40 Class Notes On the cover information to come... 42 Deaths 44 Meditation

WWW.divinity.duke.edu/magazine spring 2013 | 1 Contributors to This Issue

C. Kavin Rowe G. Sujin Pak Allen Verhey Luke A. Powery is an associate professor of New is the associate dean for academic is professor of Christian ethics at is the dean of Duke Chapel and Testament at Duke Divinity School. programs and assistant research Duke Divinity School. His work has associate professor of the practice His research focuses on Luke-Acts, professor of the history of Christianity. focused on the application of Christian of homiletics at Duke Divinity School. and among his many awards are Her teaching focuses on the theology ethics, especially in the areas of His teaching and research interests the Christian Faith and Life Grant of the Protestant reformers, women medical and health practice. He has are at the intersection of preaching, from the Louisville Institute and and the Reformation, the Protestant degrees from Yale University and worship, pneumatology, and culture, the John Templeton Award for Reformation and the Jews, and the Calvin Theological Seminary. particularly expressions of the Theological Promise. history of biblical interpretation. African Diaspora. She is a United Methodist layperson who frequently serves as teacher and lay preacher.

Jacob Onyumbe Willie Jennings Ellen Davis is currently a student at Duke Divinity is associate professor of theology is Amos Ragan Kearns Professor of School in the Th.D. program. He is and black church studies at Duke Bible and Practical Theology at Duke a Roman Catholic priest from the Divinity School. He teaches in the Divinity School. Her research interests Democratic Republic of Congo and area of systematic theology and black focus on how biblical interpretation served for five years in New York church and cultural studies. He is bears on the life of faith communities City. His research is on the psalms of an ordained Baptist minister who and their response to urgent public lament and the vocabulary they provide maintains an active preaching and issues. She is now cooperating with for a suffering church. teaching schedule. His book, The the Episcopal Church of South Sudan Christian Imagination: Theology and to develop theological education, the Origin of Race, received an Award community health, and sustainable for Excellence from the American agriculture. Academy of Religion.

2 | DIVINITY The dean’s Perspective

Forming Scriptural Imagination by Richard B. Hays

Scriptural imagination is the faculty that enables the exodus from Egypt become typological foreshadowing us to see the world through the lenses of the Bible’s images of the Christian experience of the sacraments of baptism and and stories—and to be transformed by what we see. To the Lord’s Supper. Once the Corinthians understand them- exercise scriptural imagination does not mean living in a selves as characters in the continuation of this same story, fantasy world where we ignore the daily realities around they will grasp that they—like their Israelite ancestors— us; rather, it is to have our eyes opened to recognize that should “flee from the worship of idols” (1 Corinthians 10:14). the story Scripture tells is the true story of the world. To Seeing the world through the lens of this story will enable look at the world through scriptural lenses is to have our the Corinthians to discern a faithful response to the imme- vision corrected so that our illusions are stripped away and diate problem they face in their own time. we see the world as it really is: created by a loving God but That is scriptural imagination at work for pastoral fallen into disobedience and alienation. Through the lenses purposes, forming the imagination of the church. That of Scripture, we also see this real world same sort of formation is at the heart of redeemed and transformed by Jesus We read Scripture to the mission of the theological education Christ’s death and resurrection. With our offered by Duke Divinity School. Kavin vision thus corrected, we can join Paul learn the unfolding Rowe explores this in more depth in his in discerning “that the sufferings of this story in which we too article in this issue of DIVINITY. This present time are not worth comparing issue also offers several perspectives on the with the glory about to be revealed to us” are characters, and to ways in which scriptural imagination can (Romans 8:18). understand the role we be formed or malformed, and how it can Additionally, scriptural imagina- empower the work of the church. Sujin Pak tion enables us to inhabit the story that are called to play in it. presents lessons from church history for Scripture tells. We read the Bible not just envisioning the parameters and context of to find devotional tidbits, “illustrations” of something we scriptural imagination, and Willie Jennings describes how already knew on other grounds, or general principles to Christian leaders and institutions form healthy scriptural shape our lives. Instead, we read it to learn the unfolding imaginations. Scriptural imagination is far from abstract, story in which we too are characters, and to understand the however. Allen Verhey explores the way it shapes our role we are called to play in it. conceptions of death and dying, and Th.D. student Jacob That is what Paul does when he addresses his fledgling Onyumbe articulates the importance of a scriptural imagi- converts who were Gentiles in Corinth about the problem nation shaped by the psalms of lament for a community of of whether they should eat meat offered to pagan idols. He believers who are suffering. The new Dean of Duke Chapel, does not just give them a ruling on the question. He retells Luke Powery, demonstrates the way that a scriptural a biblical story: “I don’t want you to be unaware, brothers imagination infuses our discipline and ministry of writing and sisters, that our ancestors were all under the cloud, and sermons and preaching. all passed through the sea, and all were baptized into Moses As you reflect on these essays, may you be moved to see in the cloud and in the sea, and all ate the same spiritual your own ministry and your community freshly through food, and all drank the same spiritual drink. For they drank the lenses of Scripture. May we inhabit this true story and from the spiritual rock that followed them, and the rock be formed in ways to see how God is working to transform was Christ” (1 Corinthians 10:1–4). Remarkably, the ancient the world. Israelites in the wilderness now become “our ancestors” to the Gentile Corinthians. Paul is narrating them into the story, Richard Hays is the Dean and George Washington Ivey inviting them to reread it imaginatively so that the events of Professor of New Testament at Duke Divinity School.

spring 2013 | 3 4 | DIVINITY “do you understand what you are reading ” The Formation of a Scriptural Imagination ? by C. Kavin Rowe

Uttering a word is like striking a note on the keyboard of the imagination. Ludwig Wittgenstein, Philosophical Investigations, 6.

ne of the most important and distinctive emphases of Duke Divinity School is our commitment to developing a scriptural imagination in those whom we train. Our hope is that Scripture becomes the keyboard of the imagination, the ordering structure of all the various notes we play in our lives. It is common to hear that order can only be imposed from without, that it is inherently oppressive to the originally free self, that true human freedom is to be unconstrained by order, and that the best ethic is one in which we refrain from claims to know the right or healing order of life. But order is in fact inescapably fundamental to Christian understanding. Chaos is neither the rule of God’s creation at its heart nor of new creation in Christ, as Christians Oought to know from Genesis and the letters of Paul. No more could an entirely disordered keyboard yield beautiful music than chaos could lead to freedom and a well-lived life. The imagination that works freely and creatively is the one that has been ordered scripturally—a keyboard of virtually

Lorem ipsum dolor sit amet, endless combinations and beautiful configurations that are the patterns of Christian consectetuer adipiscing elit, life. Since speaking of a “scriptural imagination” is not necessarily a common way to sed diam nonummy nibh euis- talk, however, it makes good sense to explain what we mean. mod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, spring 2013 | 5 By imagination we do not mean so lives that we live, and our practices into the chariot with him and asks, much the capacity for certain kinds are inseparably intertwined with the “About whom does the prophet of play that we have in abundance as thinking that makes the practices intel- [Isaiah] say this, about himself or about a child and often lose as we age, or a ligible. Scripture aims at the formation someone else?” Philip of course is distinct area or activity of the brain of the total pattern that is the way we eager to teach. “Then,” Acts continues, that corresponds to creativity, fantasy, are in the world, thought and practice “Philip began to speak, and, starting and the like. Imagination, rather, together in one life. with this Scripture, he proclaimed to means more the way the total person Perhaps it goes without saying, but [the eunuch] the good news about is involved in interpreting and being such a view presupposes the neces- Jesus” (8:26–40). Philip the evangelist in the world—the part we actively sity of learning about Scripture—not becomes Philip the exegete. play in constructing a vision of life only what is in it, of course, but also In its immediate literary context, the for ourselves and for others. how to read it. As it turns out, however, emphasis of the passage is largely on the Imagination in this sense is thus not reading the Bible well is not something necessary conditions for understanding something that exists only in our heads that we naturally do with some ease, Jesus of Nazareth as the one of whom or is used only for particular activi- like learning to swim or cut our food the Old Testament speaks (as well as ties such as artistic depiction; it is also correctly with a knife and fork. We the result of such understanding— practically dense, or lived. The shape need, instead, to learn how to baptism and the welcome into Christian of our lives both testifies to and influ- read it well. fellowship). The eunuch, that is, does ences the way we imagine the world Learning how to read Scripture well not know about Jesus and must be and, conversely, our imagination helps implies, of course, some sort of corre- shown by Philip how Isaiah speaks of to structure the concrete patterns of sponding instruction. A remarkable him. Two millennia after the Christian daily, lived existence. passage from the Acts of the Apostles interpretation of Isaiah, the fact that the illustrates the need for guidance in the figure spoken of in Isaiah 53 can be read A Scriptural Imagination way of reading. In Acts 8, the deacon/ as a prefiguration of Jesus’ suffering and Reading Well evangelist Philip is traveling along a and death is unsurprising. But in the To speak, then, of a scriptural imagi- road that ran from Jerusalem west over first century, no such interpretation was nation is to speak about the scriptural to Gaza and overhears an Ethiopian available. Isaiah 53 spoke of one who shape of a whole life, a way of being eunuch (a court official of the Queen was to suffer, to be sure, but that this in the world that evidences a life- of Ethiopia) reading aloud from the one was Jesus of Nazareth was entirely long process of transformation by the book of Isaiah: “Like a sheep he was unknown until the Christians developed power of holy Scripture. The language led to the slaughter, and like a lamb their exegesis of the passage. That Isaiah of a “way of being in the world” silent before its shearer, so he does spoke of Jesus in particular, in other emphasizes the point that a scriptural not open his mouth. In his humilia- words, was something that needed to be imagination is not simply a matter of tion justice was denied him. Who can discovered and learned. “thinking”; nor is it only a “doing.” describe his generation? For his life is The larger interpretative point of Such dichotomies between thought and taken away from the earth” (Acts 8:32– the scene with the eunuch and Philip practice, in fact, hinder our ability to be 33, citing Isaiah 53:7–8.). Prompted by in Acts cannot be missed: we can read scripturally shaped precisely because the Holy Spirit, Philip runs to join the all day long—even the right passages— they teach us to conceive of our lives chariot and asks the eunuch, “Do you and, without instruction in how to as divisible things. But human lives are understand what you are reading?” understand what we’re reading, miss not divisible; insofar as they are human The eunuch’s surprising reply goes to what we most need to see. Or, to put it lives, they are unified by the thing that the heart of scriptural interpretation: more positively, training in how to read is the human being through time. All “how can I unless I have someone to Scripture well is a sine qua non of good of our thought takes place within the instruct me?” He then invites Philip reading itself.

6 | DIVINITY Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip ex ea.

Palestine, Babylon, or the Roman read Scripture well run counter to much Empire, for example), the basic facts of the way we do daily life. Though about the individual biblical books there are many candidates for mention, (who wrote them and when, what four in particular stand out today. their most prominent concerns or First, reading Scripture well requires arguments are, and so forth), and us to be slow and patient rather the manifold ways that contempo- than fast and immediate. Scripture’s rary questions relate to ancient ones. patterns and treasures are often seen Strictly speaking, such tools are not only with the slowest, most patient prerequisites for encountering God’s engagement with the text. If we read word through Scripture—as if God’s the Bible as we read our email or daily freedom to speak is constrained by our news, we almost guarantee a shallow ability or opportunity to learn Greek. and impoverished reading. Skimming But these tools are a necessary part email is fine in its own way, but this of a serious education into Scripture’s manner of reading will never lead to depth and complexity. Reading the a scriptural imagination. Of the things New Testament in Greek, for example, we do to combat our speed, perhaps not only slows one down and forces nothing is so basic as study. The French one to pay attention to every textual thinker and mystic Simon Weil once nook and cranny, it also opens a range argued that study helps us to pray of scriptural meaning that is often inasmuch as it helps us to learn how to otherwise unavailable. The “Greek concentrate our attention (an indisput- tool” does not create the meaning; able necessity—see the next point). It Scripture is inexhaustibly meaningful, is no less true that study requires us to Tools for Reading Well after all. But knowing Greek does take time with the material we are to Saying this is the easy part. The chal- allow a further and potentially more learn, and to read slowly, carefully, and lenge lies in knowing how to do it. patient exploration of Scripture’s inex- with considerable patience. Particular pedagogical practices will haustibility. Acquiring these tools and Second, and inseparable from the inevitably have some differences, but the ability to use them takes an enor- first habit, is the need to nourish the almost all instruction geared toward mous amount of time and effort, study habit of paying concentrated and Christian training will focus on the and memory, writing and testing. It is prolonged attention. The riches of acquisition of tools and the develop- far from easy. Scripture cannot be found, let alone ment of habits. By tools we principally mined, with scattered attention (“multi- mean learning such things as the The Habits of Reading Well tasking”) or a short attention span languages in which the majority of Forming good habits for reading (such as commercials or sound-bites Scripture was written (Hebrew and Scripture is considerably more diffi- both depend upon and reinforce). The Greek), the most salient features of cult. This is so not only because habits entire Gospel of John, for example, the cultures in which the various scrip- are hard to form (or reform) but also presupposes and requires a reader who tural texts were composed (ancient because many of the habits needed to can mull over complex images and their

spring 2013 | 7 various dimensions of christological sheep” (10:11–15). He adds that there mission. In John 10 Jesus is both the significance. John 10, for example, is are “sheep that do not belong to this way in (door)—which is also to say long, reflective monologue in which fold” and that he will bring these, too, the mediator between the Father and Jesus turns the figure of sheep over and “so there will be one flock, one shep- the believers—and the leader of his over and meditates on its christological herd” (10:16). Finally, Jesus concludes followers (shepherd). His language significance: first, it is to the shep- by saying Father loves him because he about the shepherd’s willing sacri- herd that the door of the sheepfold is lays down his life, and that he lays it fice and power to rise again refers, of opened. The sheep hear the shepherd’s down of his own accord and has power course, to his resurrection, but such voice, know his voice, and will follow to take it up again (10:17–18). a reference is only obvious after the him. (10:1–6). Next, Jesus becomes the Reading John 10 well is simply event itself (i.e., later in the story world door of the sheepfold; only those who impossible to do quickly. Despite the of John). So, too, only after the mission enter by this door (i.e., through him) continuity in image (sheep/shepherd), to the church has begun does it become can be saved (10:7–10). Then Jesus is the image is not simple. Rather it evident who the sheep are that are “not the “good shepherd” who “lays down requires the reader to ponder different of this fold”; they are those whom the his life for the sheep” and says, “I know dimensions of Jesus’ significance. church seeks to bring in. In short, John my own and my own know me, just as Indeed, the metaphors are comprehen- presupposes Christian readers who can the Father knows me and I know the sible only on christological premises concentrate and train their attention Father. And I lay down my life for the and an understanding of the church’s on the connections between what they already know of Jesus and the church and what the Gospel is trying to teach them through its imagery. Third, we need to cultivate the habit of reading in community. The emphasis upon reading in community (or communion) has received much attention of late, but for many under- standable reasons the habit of reading alone is hard to break. By reading alone, I do not mean as much the simple act of reading a book silently by oneself as much as I do the more damaging notion that reading is what occurs between a text and an individual—an individual who encounters the text and makes of it what he will in and through his individual judg- ments, mind, or life. We read alone when we think that Scripture is a matter of the text and I. Scripture, however, was written both to and for Christian communities, and the theological logic of the texts presupposes

8 | DIVINITY Lorem ipsum dolor sit amet, consectetuer adipiscing elit, sed diam nonummy nibh euismod tincidunt ut laoreet dolore magna aliquam erat volutpat. Ut wisi enim ad minim veniam, quis nostrud exerci tation ullamcorper suscipit lobortis nisl ut aliquip.

a community of readers. The church is Christian thinking, this community Scripture looks when it is lived power- the place where reading all the different includes not only those whom we now fully and well. biblical texts together as one book know but also the dead (“the commu- The intersection between habits and makes interpretative sense. Anytime nion of the saints”). tools makes the education at Duke we read something called “the New Finally, then, reading Scripture well an education in scriptural imagina- Testament” or “the Old Testament” or requires us to remember the past— tion—a patient training in how to read “the Christian Bible,” that is, we are habitually. With some exceptions, ours Scripture and, thus, how to be in the already reading inside the community is not a culture in which historically world in a scriptural way. But, in truth, that has made the theological judg- deep memory is developed. But we are exactly because a scriptural imagina- ment about the unity of these various not the first to read the Bible; indeed, tion is not a “thing” we possess—as if texts and passed down this judgment it has reached us only because it has our diplomas could tell us that we now in the form of the Bible itself. Not only been handed down from generation to have it—but a whole life, Duke is only is it historically the case that we have generation. Habitually attending to the one part of a much larger trajectory of the texts that form the Bible because past is thus not only a way to read with transformation. Yet is a crucial part: a the church has transmitted these texts those whose lives have been formed by sustained induction into the lifelong through time, it is also the case that the Scripture, it is also a way to understand practice of reading Scripture well is Bible makes sense as one book only in how Scripture has shaped—or failed indispensable for those who serve the one hermeneutical place, the Church to shape—it readers. Habitual remem- church and, we believe, a gift to a world that has received it as its Scripture. In brance teaches us, in other words, how that desperately needs it.

spring 2013 | 9

A Plfor theayground Formation of a

LeScripturalssons from Imagination:Church History

by G. Sujin Pak

ohn Calvin stated, “God has never so blessed God’s servants that they each possessed full and perfect knowledge of every part of their subject. God’s purpose in limiting our knowledge was first that we should be kept humble and also that we should continue to have dealings with our fellow brothers [and sisters]” (Dedication, Romans commentary). Calvin’s J emphasis on both humility and community provides a corrective to the way that some modern scholars and readers approach Scripture today, especially the tendencies toward arrogance and individualism. It also calls us to embrace conversations about Scripture with Christian brothers and sisters across time and place.

10 | DIVINITY Christian church history—especially possibilities for faithful flexibility. importance of scriptural imagination pre-modern church history—can shed This is not a “playground” filled with requires the assertion (and under- helpful light upon what it means to narrow, rigid strictures, nor is it char- standing) of Scripture’s authority for form a Christian scriptural imagi- acterized by unbounded imagination. Christian life. For many—and certainly nation and its practices. This may The goal is faithfulness, and church for most pre-modern Christian require a reexamination of some history helps us to understand and thinkers—this included an assertion basic assumptions in our modern identify the boundaries, practices, and of the divine character of Scripture. context. For example, the disciplines contexts for forming a faithful scrip- Church leaders such as Origen, of history, Bible, theology, and minis- tural imagination. Augustine, Aquinas, Luther, Calvin, terial practice have been separated John Wesley, and Karl Barth main- and professionalized in the majority of Boundaries for a Christian tained the necessity of affirming the divinity schools and seminaries today. Scriptural Imagination possibility of divine revelation and, The study of the Bible is viewed as A study of the history of how Christian specifically, the importance of affirming a separate academic subject, distinct leaders have interpreted Scripture Scripture as God’s revelation. from the branches of theology, history, across time and the ways in which Scripture has a trinitarian scope and ministry. Yet the pre-modern Christian churches have discerned and2 character. Each of these bound- Christian world did not assume that faithful interpretation reveals at least aries is built into the others and these disciplines should be separated. five important boundary lines for reinforces the others. Hence, the Scripture profoundly shaped Christian the “playground”—the formation of commitment to Scripture’s authority is theology and ministerial practices as a Christian scriptural imagination. bound in some way to the recognition well as understandings of Christian To be clear, how one exactly defines that the primary goal of Scripture— history so that all of these disciplines and applies each of these bound- as a sacred text of the Christian worked cooperatively together with aries may have variations (and even community—is to reveal God. More Scripture as their chief guide. some degree of disagreement), but an specifically, for Christians the Triune It follows, then, that the forma- overall commitment to these tenets God is revealed in Scripture—Scripture tion of a scriptural imagination is not is readily discernible in Christian has a trinitarian shape, character, and necessarily the sole province of biblical history. Furthermore, it is important scope. Origen, in his treatise On First studies; it requires interdisciplinary to note that ultimately the affirma- Principles (IV.2.7), stated that all right conversations with theologians, church tion of these boundaries is an act of reading of Scripture is “chiefly the historians, and ministerial practitio- faith rather than a proposition to be doctrine about God, that is, about the ners. As a church historian, I want to proven (or disproven). It is a faith Father, Son and Holy Spirit.” Even by G. Sujin Pak focus on three central lessons from commitment advocated by Christians with a commitment to the trinitarian pre-modern church history that assist as part of understanding the Bible as shape of Scripture, there is room (and in defining scriptural imagination and Scripture—namely, as the sacred text of need) for further conversations about its practice. To begin, we might imagine a particular faith community. various understandings of God as scriptural imagination as a large, beau- A commitment to the authority of Trinity and the specific language used 1 tiful playground. There are different Scripture for the Christian life. The for the Trinity. play areas and an array of different first boundary addresses the key issue The central purpose of Scripture equipment. Boundaries identify the of what Christians actually believe is3 to edify the church. This boundary limits of the playground, but there is Scripture to be. Note that this state- recognizes that Scripture as a sacred plenty of room to run and play. In a ment does not advocate a particular text is deeply tied to a faith commu- similar way, we can learn from church vision of how Scripture is authorita- nity. Scripture should be read in, history the appropriate boundaries tive. Throughout Christian history, with, and for the faith community. In for forming scriptural imagination, Christians have affirmed this tenet Christian history, the assertion is that and within those boundaries see in a variety of ways. But to assert the the interpretation of Scripture should

spring 2013 | 11 edify the church. This commitment ment is this: all of Scripture ultimately The Christian Scriptural to edification includes the under- points to Christ. Yet there is also flex- Imagination in Practice standing that Scripture not only reveals ibility built into this assertion, for Christian history provides several the Triune God; it is also the vehicle Christians over the centuries express depictions of what scriptural imagina- given by God by which Christians a number—and sometimes diver- tion looks like in practice. This includes might journey toward God so that gent—ways of practicing christological models of a variety of Christian exeget- they might increasingly embody God’s exegesis of Scripture. ical methods and techniques, as well righteousness. Augustine wrote, “The Scripture has a narrative scope as ways Scripture has shaped Christian end of all sacred Scriptures is the love that5 entails a commitment to the unity preaching, ethics, worship, theology of a being who is to be enjoyed and of the two testaments. The affirmations and history. of a being who can share that enjoy- of Scripture’s trinitarian and christolog- Practically speaking, the playground ment with us. … Whoever, therefore, ical character are deeply connected to of scriptural imagination, with both thinks that he understands the divine a commitment to the unity of the Old its boundaries and flexibility, affirms Scriptures or any part of them so that it and New Testaments. Christian scholars that Scripture does not have only one does not build the double love of God have identified this as a commitment correct interpretation. Multiple faithful and of our neighbors does not under- to the canonical reading of Scripture: readings of Scripture are possible. The stand it at all” (De doctrina, I.35.39). that Christians accept and employ the pre-modern church expressed this most The claim that Scripture should edify canon handed down by faith communi- clearly in describing the four senses the church entails the assertion that ties, read Scripture in conversation with of Scripture. Scripture has a historical readings should promote ethical itself across the testaments (Scripture (or plain) sense and a spiritual sense. conduct and character. Such readings interpreting Scripture), and operate This spiritual sense was further divided should produce the fruits of the Spirit. with a meta-narrative that prioritizes according to the three cardinal virtues: Edifying the church also includes the convictions of Scripture’s trini- an allegorical sense (faith), a tropo- elements of accountability, comfort, tarian and christological character. logical sense (love), and an anagogical strengthening, and correction. Again, flexibility within this boundary sense (hope). Pre-modern readings of Scripture has a christological is evident. Christians have identified Scripture yielded at least four poten- center.4 The Christian church across this unifying narrative in different ways, tially different meanings of any given the centuries has recognized the deep while still retaining these commitments passage: (1) what it means historically tie between the incarnation of Christ to its trinitarian and christological or in its plain sense, (2) what it teaches and the material and divine aspects of character. For example, Martin Luther a Christian to believe (allegorical), (3) Scripture. One biblical passage often identified the unifying narrative of what it teaches a Christian to do to live invoked is John 1:1: “In the beginning the testaments as the saving events ethically (tropological), and (4) what was the Word, and the Word was with of Christ’s life (incarnation, passion, it teaches a Christian to hope—that God and the Word was God.” This resurrection, ascension). Consequently, is, the telos toward which a Christian parallel between Christ and Scripture he interpreted many Old Testament should journey (anagogical). A variety includes the dual assertion that God passages as prophecies of Christ. The of faithful exegetical methods are reveals God’s self in Christ, and God unifying narrative of the testaments possible, but the possibilities are not reveals God’s self in Scripture—and for John Calvin, however, is the story unbounded. They are ‘disciplined’ by that these are deeply bound together. of divine providence—God’s great certain faith commitments, such as the Thus when Origen and Augustine faithfulness and beneficence toward five boundaries previously discussed. described Scripture as a vehicle of God’s people across time. In this way, Christian history has numerous salvation (leading to knowledge of God Calvin’s christological readings were examples of an openness to the various and righteousness), they also connected equally ecclesial readings, pointing to exegetical tools provided in different this to the vision of Christ as the way, God’s faithful activity with the church contexts and historical eras. Any tool the path of salvation. The basic commit- (Christ’s body) across the testaments. may be useful, but it also is disciplined

12 | DIVINITY when, say, African readings are judged (and rejected) on the basis of North American or European criteria. The situation of global Christianity today is much like the situation faced by the Jewish Christian church in the book of Acts concerning the question of Gentile inclusion. The Jewish Christians thought their views and practices were the defining perspective for this Christian church. But God had other plans that required a process of by the boundaries of a scriptural (historical, cultural, ethnic, philosoph- faithful communal discernment so that imagination. Scripture is the locus of ical, theological, political) has always they could participate in God’s actions authority, not the tool itself; therefore, carried particular implications for the among the Gentiles. Likewise, though no tool should limit the possible inter- formation and practices of a scriptural North American and European views pretations of Scripture. A commitment imagination that cannot be ignored, have strongly shaped understandings of to the authority of Scripture entailed but also cannot become an end in itself. Christianity for several centuries, God for most pre-modern Christians Every interpreter reads Scripture again has other plans with and beyond an understanding of Scripture as from a particular location. Indeed, us, for the places where Christianity self-interpreting and self-authenti- this is potentially a good thing. It calls is thriving most in our world today is cating. In practice, the subject matter Christians to recognize that acknowl- in the Global South (Latin American, and authority of Scripture is set by edgment of one’s own particular Africa, and Asia). Scripture itself and not by any external location is part of faithfulness, just as Faithful boundaries are necessary on tool or body of knowledge (e.g., histor- attending to other voices and contexts the playground of scriptural imagina- ical facts or moral philosophy). is also part of faithfulness. It affirms tion lest our individual perspectives Much more could be written about the possibilities of faithful readings and contexts become self-serving and the ways that Scripture has shaped in various locations, while also calling idols unto themselves. They ‘disci- the practices of Christian churches Christians to guard against making pline’ our particular, located readings across time. Briefly, the formation their own perspective or location an of Scripture and understandings of of a Christian scriptural imagination idol. Acknowledging our own located- Christianity. But in addition to bound- means that Scripture deeply shapes ness and the differing location of fellow aries, this playground includes great and informs the central practices of the Christians helps Christians to recog- flexibility and recognizes the impor- Christian life, such as worship, liturgy, nize better what God may be doing in tance of particular location and preaching, doctrine, ethics, and polity. us, beyond us, and even in spite of us. perspective. The hope is that we might Scripture provides a language and a This means that Christians need gain some shared sense of what it grammar for these practices. Scripture not fear readings that are explicit means to be Christian, while acknowl- provides their vision and character. about their located-ness, such as femi- edging that no one of us can fully nist, womanist, African-American, grasp God’s truth. Church history can The Significance of Context African, Asian, or liberationist read- provide a portrait of Christian scrip- Finally, understanding the formation ings of Scripture. Rather, these are all tural imagination while affirming that of a scriptural imagination in the light possible faithful readings of Scripture God, the Creator of all, may speak of Christian history enables a deeper that are not to be constrained by through Scripture in many diverse, understanding of the role of context— another particular perspective that even surprising, ways. that each Christian’s particular location deems itself determinative—such as

spring 2013 | 13 Imagining Death—

and Dying Wellby Allen Verhey

14 | DIVINITY ying well in America is hard D work. It’s a familiar complaint among the critics of the medicalization of death. We die badly, they say, when we die a lingering death, not at home but in a hospital, surrounded by technology rather than by family and friends, under the control of medical experts. This is all the result, they say, of the medicalization of death in the middle of the twen- tieth century; it was then that death became a culture’s imagination. We should all medical event rather than a human event, an event be grateful for the successes of medi- governed by medicine rather than by the dying cine, of course, but those successes also person and her community. Bioethicists who made resulted in failures that were soon on display in the medicalization of dying. such a complaint frequently urged that proce- The imagination formed by the propo- dures be adopted to protect the patient’s right to sitions of Francis Bacon prompted a refuse treatment; in that way control over dying denial of death. It would not allow us could be wrestled away from the medical experts to think anyone was “overmastered by and returned to patients and their families. The their disease,” or even that anyone was death awareness movement also complained about dying. The ancient “dying role” with its practices and responsibilities disap-

L o r em ips um dolo sit ame t, co ns ec t e ue ad ipis c ing el it, s ed d i am n umm y nib h the medicalization of death and proposed to remedy it by learning to regard death as “natural” and peared; the “sick role” with its passivity by unlearning our denial of death. But in spite of before the doctor took its place on the such proposals, dying well in America remains hard stage. This imagination fueled only one work. Dying well requires not just attention to the fundamental goal: avoiding death. To rights of patients, not just an end to our death- preserve life, so Bacon said, was “the denial, not just even hard work; I am convinced most noble” end of medicine. One obvious failure of this perspec- that it also takes a good imagination, an imagination tive was that people still died, in spite formed and re-formed by the biblical narrative. of Bacon, but another was that they died sometimes lingering deaths. Dying became a medical event. The body of The commanding image of death nature (Genesis 1:26, 28). Confident the dying person became the battle- in “medicalized” dying is that death in the human capacity for dominion field where heroic doctors and nurses is the enemy to be defeated by the through empirical knowledge, Bacon wage their war against death. The lab greater powers of science and medicine. rejected the ancient observation of reports and the body scans provide This imagination can be traced to the medicine that some patients are simply surveillance and dictate strategy, but dawn of modernity. In the 17th century “overmastered by their diseases.” the doctors remain in charge, even Francis Bacon expressed his confidence In the 17th century, when doctors in the face of almost certain defeat. that empirical knowledge could provide were still as likely to kill someone as A “medicalized” dying is death in a mastery over nature and rescue the to save them, this imagination must hospital, in a sterile environment, in human condition from its mortality and have seemed simply fanciful to many, the company of technology, and under vulnerability to suffering. Bacon traced but with the great successes of medi- the control of those who know how to his project to the biblical creation story cine in the mid-20th century, Bacon’s use it. The medicalization of death has and to the mandate of “dominion” over vision gained a firm hold on the made dying well difficult.

spring 2013 | 15

It is easy to blame physicians when churches have been largely people do not die well, but it is not silent on the issue, content their responsibility to teach people how to die well. The problem is not to surrender death to medicine. their skill but our imagination. There But the church can and should have been, as we have seen, complaints resist the medicalization of death, not by about medicalization and powerful challenges to it. Standard bioethics relying on the bioethics movement or the proposed “patient autonomy” as a death awareness movement, but by faithfully way to allow dying patients to wrestle and creatively retrieving its own resources control over their dying away from the doctors. But the emphasis on for the re-forming of our imagination. “patient autonomy” failed to nurture an alternative imagination. In fact, patients themselves and their families from prison and the ending of exile should look to the cross and find in frequently have an imagination formed … the entrance into bliss and joy.” Christ a paradigm for their own dying, by Francis Bacon’s vision and the medi- One should welcome death as a “well- advice to those who keep company with calization of death. beloved and trusted friend.” The image the dying, and prayers. The death awareness movement for death is defended by citing biblical There is wisdom here. There is no promised that, if we would stop our texts—but they are usually taken out silence or denial. The death aware- silence and denial and learn to regard of context. For instance, “Precious in ness movement might applaud. The death as “natural,” then we could avoid the sight of the LORD is the death of dying person has decisions to make, a medicalized death. To regard death as his faithful ones,” (Psalm 116:15) is a and the doctors cannot make them for “natural” does suggest an alternative favorite of the tradition. But in this him. The bioethics advocates would be imagination, but it is an alternative that Psalm of Thanksgiving for healing it pleased. The dying person’s integrity, if has problems of its own. is life, not death, which God cherishes. not his autonomy, is of crucial concern. Churches have been largely silent on That death is “precious” is not said to Attention is given to the virtues neces- the issue, content to surrender death commend death but to insist that God sary for dying well. And most important to medicine. But the church can and regards death as something costly, as of all, I think, is the instruction to find should resist the medicalization of the loss of someone or something dear. in the story of Jesus’ death a paradigm death, not by relying on the bioethics From such a commendation of death, for a Christian’s dying. movement or the death awareness the Ars Moriendi tradition typically But there are also problems. And the movement, but by faithfully and moved to an account of the deathbed problems begin at the beginning, with creatively retrieving its own resources temptations of the dying person— its image of death and its commenda- for the re-forming of our imagination. temptations to faithlessness, despair, tion of death. It echoes Plato more One resource is the tradition of Ars impatience, pride, and avarice—and than Christian Scripture. That Platonic Moriendi. These ancient instructions to instruction concerning the virtues dualism at the beginning runs like a about how to die well were governed necessary to meet those tempta- virus through the whole, corrupting by its imagination concerning death, tions—faith, hope, the patience of love, even its reading of the biblical text, its and they were usually prefaced by a humility, and the ascetic surrender account of the virtues, and its atten- commendation of death. Crafte and of worldly attachments. Then the tion to Christ as paradigmatic for a Knowledge For to Dye Well, written following elements would be included: Christian’s dying. in 1490, offered this commendation: a little catechism for the dying, an Its account of hope, for example, “Death is nothing else than the release instruction to the dying that they becomes the longing of an individual

16 | DIVINITY soul for heavenly bliss. Its account of Moriendi), but as the enemy already hands we can let ourselves go. They can patience leaves no place for lament. Its defeated and to be defeated by the form and reform the virtues for dying call to humility is attentive to our sins great power and love of God. well that were so important to Ars but not to our finitude. And its call for The memory and hope of resurrec- Moriendi. The story of Jesus provides, an ascetic detachment from “carnal” tion also provides a remedy for the I think, a corrective both to the Ars attachments disparages relationships dualism of much of the Ars Moriendi Moriendi tradition and to the medical- with family and friends. It is curiously literature and the problems that attend ization of dying. inattentive to the place of lament in that dualism. The resurrection calls for Each of these three—medicaliza- Christ’s dying, to his simple thirst, and attention to a cosmic hope that resists tion, the Ars Moriendi, and the faithful to his concern for his mother and friend. a narrow vision of an otherworldly dying and caring for the dying that I The Ars Moriendi tradition formed hope reduced to the soul’s eternal bliss. have briefly sketched, is governed by a the imagination of the Christian Because that future is still sadly “not particular imagination. Medicalization community for centuries, and it still yet,” lament is called for; but because imagines that death is the great enemy does. Christians frequently go limping that future is already established by to be defeated by the greater powers of between the two imaginations which God, and because both the living and medicine. That imagination has shaped govern Ars Moriendi and medicalized the dead have some mysterious foretaste both medicine and our culture, both our death. When a loved one is sick—but of it, we need not fear death. The resur- ways of dying and our ways of caring not quite dead—we look to medicine rection calls for attention to the self as for the dying. The Ars Moriendi of the as the faithful savior. And then—when “carnal”—embodied and communal— 15th century imagined that death is a a loved one dies, we sometimes mouth and it can form our care for the dying to friend to be welcomed, a friend who Platonic platitudes as if they provided be attentive to (rather than dismissive liberates us from our bodies and ushers genuine comfort. of) the “carnal attachments” of those our souls into eternal bliss. It insists We need a new imagination with whom we keep company. on remembering Jesus, but its imagi- concerning death, a biblical imagina- The death of Jesus was hardly what nation is deeply flawed by its dualistic tion concerning death. It agrees with we think of when we think of dying and Platonic assumptions. We need the instruction of Ars Moriendi to well. He died young and violently, the a third imagination: an imagination remember Jesus. But a biblical imagi- victim of a judicial murder. He died— formed and re-formed in memory of nation begins with the story of his according to the Gospel of Mark, Jesus, whose story is told in Scripture. resurrection and with a celebration of at least—abandoned by friends and We need to remember that God won embodied and communal life, not with followers. He died an excruciatingly a great victory over death when God commendation of death. painful death. Even so, the story of raised Jesus from the dead. We need to The story of Jesus’ resurrection and Jesus is the story Christians remember, allow that victory to form an imagina- the hope for our own is fundamental the story that is determinative for our tion that acknowledges that death is an to our comfort and our courage while Christian imagination and discernment, enemy, to be sure, but an enemy that we are dying, to our compassion in the story that provides the paradigm has been already—and will in the end keeping company with the dying, to our for faithful living and dying. The words be completely—defeated by the greater patience and our hope. The memory from the cross join lament and confi- power of God, by a love that is stronger and hope of resurrection can form an dence in God; they enact forgiveness than death. imagination in which death is neither of enemies and make provision for the the great enemy to be defeated by care for family and friends; they attend Allen Verhey explores this topic in more the greater powers of medicine (as in to the embodied and communal (the depth in his book, The Christian Art of Dying: medicalization) nor the trustworthy “carnal”) needs and comforts of the Learning from Jesus (Eerdmans, 2011). friend that liberates us from the body dying; and they attend to God as the and its “carnal attachments” (as in Ars one who can be trusted and into whose

spring 2013 | 17 Preaching with Your Mouth Shut An Excerpt of a Sermon from Luke 7:36–50

In the Gospel of Luke, can barely survive with the amount of aren’t down with the hip hop homi- the woman gets into money she’s making. I guess that’s why letical talk, let’s just say she’s making trouble because of the she starts this new job. She’s desperate a living on the streets with her body. script she writes with for money and you know people will A living—when she’s actually killing her body. She’s born as do almost anything for more money. herself. She’s working to put bread on a woman into a society She tries to hide her new occupation, the table but her tears are her food day where women are viewed but her nosey neighbors soon find and night. as second-class citizens. out, because it’s hard to hide what Word travels around town about her She can’t get the same type of job as your body says. She no longer wears new “hobby.” She loses her friends and aI man, though she has the same skills. a head covering and her hair is down family and finds more foes. No one Or if she does the get the same job as and unbound and you know what that calls her for the girl’s night out. No one a man, she won’t get the same pay. She means. She’s a “hip hip ho.” If you calls her for the family get-togethers.

18 | DIVINITY They only call her names. She’s a call He can give her peace. If Jesus can’t I’m sure you know that not all true girl. It’s as if she’s not even human help her, no one else can. If Jesus can’t sermons will be received gladly. People anymore. They strip her of her identity. straighten out her crooked situation, will even hear what they want to hear Now, she’s only known as the “sinner no one else can. So she puts on her even if you never said it. This woman’s woman.” If it wasn’t bad enough to be fanciest dress, finest jewelry, fixes her sermon is no different. Some sermons a woman in her town, imagine what hair, pours priceless oil in a jar, and may be received with a loud, “amen!” it’s like to have your last name become carries some hope in the chest of her while others may be received with “woman” and your first name “sinner.” heart and sets out to go to a Pharisee’s an “oh my!” Some sermons will be She becomes untouchable. No hand- house, knowing full well that the received with a round of applause. But shakes, no hugs, no pat-on-the-backs, Pharisee will not welcome her pres- other sermons will be received with no passing of the peace, no high fives, ence. But people will do whatever they flying objects thrown at the preacher— no one to wipe her weeping eyes. She’s have to do in order to get peace. and not in affirmation! Simon the dirty. A no-body. An outcast in her She arrives at Simon’s house and Pharisee throws fighting words at the own backyard. takes advantage of the social custom woman’s embodied sermon deliv- No one offers advice to help her. that allows needy people to visit such a ered to Jesus. “If this man were a No one shows her another way to live meal to receive leftovers. But she’s not prophet, he would have known who or another way to love. Actually, she interested in breadcrumbs because all and what kind of woman this is who thinks she has no reason to live any she had eaten up to this point are her is touching him—that she is a sinner.” longer. A lack of peace will make you sorrows. What would be one more day Look at who’s touching him! That ole think lots of crazy things. She has no without bread? She just wants to meet sinner woman. Look at who’s touching peace. She has no name. In fact, she Jesus. There is something different him, that crackhead. Look at who’s has no voice. She doesn’t say a word in about his presence, his table posture, touching him, that man who beat his this passage. Only the men speak. But his body talk, and his piercing eyes wife. Look at who’s touching him, that this mute will soon teach us through that see right through her chaotic soul. mother who abused her children. Look her body talk. This outsider, still She rushes towards him, stands behind at who’s touching him, that person not allowed to be ordained in many him, weeping before him, bathes his who hasn’t been in Sunday school for churches, will give a homiletical lesson feet with her tears, dries them with her months. Look at who’s touching him, we’ll never forget. hair, kisses his feet and anoints them that atheist neighbor. Look at who’s Some of the best sermons don’t even with refreshing oil. She doesn’t speak touching him, that Divinity School use words. This peace-less woman a word, but she preaches. She doesn’t professor. Simon has a problem, not thinks no one accepts her, forgives her, speak a word, but her body talks. She just with her body talk but with her or loves her until the rumor-mill begins preaches with her mouth shut. Words touching Jesus. turning about Jesus being in town and cannot capture what he was about to And today that’s how we act many eating at the Pharisee Simon’s house. do for her. Sometimes words aren’t times, too timid to look at each Jesus is her last hope. The one who enough. She doesn’t care what the other face-to-face, body-to-body in causes the blind to see and the lame to others think because she senses the the flesh, perhaps because of all of walk and lepers to be cleansed and the difference in him. It’s as if when with the child abuse scandals and sexual deaf to hear and the dead to be raised him, God is with her. harassment lawsuits in the church. It is also known to break bread with tax Her tears reveal her remorse, but seems easier to send an email or a text collectors and sinners, so maybe he’ll Jesus doesn’t say a word. He doesn’t message. That way you don’t have to accept her too. Jesus is her last hope. have to, because as she kisses his feet, look at anybody. But let me say that If he is the Son of God, the Prince of she senses his love for her. She just you can’t do incarnational ministry Peace, as some are saying, she wants wants to love somebody and have without a touch. You can’t physically to be with him because she knows somebody love her in return because touch someone in a hospital through that he can stop the chaos in her life. nobody ever does. Facebook or Skype. I know there are

spring 2013 | 19 things written about intimacy over the and kissing were the usual customs of slate clean. Bathing his feet with her Internet, but we don’t serve a virtual hospitality—and it’s the sinner woman tears does not compare with how he Jesus. He came in a historical body. who does it. bathes her with the salvific baptismal This unchurched woman preacher Jesus receives her hospitality but waters of the Spirit. Her past becomes shows Simon the way through her body most importantly, he receives her for the past in an instant. She no longer talk. She preaches with her mouth shut. who she is. She has no idea why she suffers shame and guilt over who she Simon didn’t get it the first time, treats him the way she does, but when is or what she did. She’s no longer so Jesus adds his two cents. He tells he tells her “your sins are forgiven” a no-body, because he makes her a Simon that the one for whom the she realizes that she showers him some-body. She thinks she welcomes creditor cancels the greater debt loves with love because he pours forgive- him, but he actually welcomes her that the creditor more than the other. Jesus ness over her life. Simon thought she day into the kingdom of God. Jesus is tells Simon that he’s been a rude host was the one touching Jesus, but in fact the real host. Words can’t express what and the sinner woman is the respectful he had already touched her so much he’s done for her. Words can’t express host. The irony is that Simon was the so that her heart was singing. Her what he’s done for us. one who invited Jesus and yet shows no physical action is a response to his But he doesn’t stop there. He knows hospitality. His hospitality was hostile. love. With every tearful wipe of her that her life has been chaotic up to All of the footwashing, anointing, hair on his feet, he wipes her sinful this point so he decides to live up to his name as a storm-stiller. Not only does he forgive her, but he bestows the best benediction one can say over a Luke Powery was installed as the dean of Duke person—“Go in peace.” Three words Chapel in September 2012. He was also appointed we all need to hear. Go in peace. associate professor of the practice of homiletics That is his blessing over her life: go in at Duke Divinity School. He had previously taught peace, go in shalom, go in prosperity, at Princeton Theological Seminary; he received go in wholeness, and go in goodness. his B.A. from Stanford University, his M.Div. from Three words you need to hear when Princeton Theological Seminary, and his Th.D. from you have a badly broken body. Three Emmanuel College, University of Toronto. words essential to effective ministry: He is the author of Spirit Speech: Lament and “Go in peace.” We’re not told where to go, therefore anywhere and every- Celebration in Preaching (Abingdon Press, 2009). His most recent book, Dem where you go, go in peace. He didn’t Dry Bones: Preaching, Death, and Hope, on the spirituals as a resource for say go and create a new fancy website preaching, was published by Fortress Press in 2012. for your congregation, he didn’t say go Powery’s teaching and research interests include the Holy Spirit and and bring in all the big-name preachers preaching; lament, loss and Christian hope; African American preaching and to hold a revival, he didn’t say to go worship; and worship’s relationship to social justice. Seeking to spread the and jump on the megachurch band- gospel through both the spoken word and song, he has recorded on albums wagon, he just says “go in peace.” And representing musical forms as diverse as Christian hip hop and children’s isn’t that what people really want? nursery rhymes. He was raised in the Holiness-Pentecostal tradition and Not more church programs but peace? ordained by the Progressive National Baptist Convention. Go in peace. It’s body movement and “I am deeply grateful, overjoyed, humbled, and honored to be entering the action, not another church meeting living tradition of Duke Chapel’s ministry in word and deed to its various constit- to talk about the last church meeting uencies,” Powery said. “I look forward to continue, as the Chapel motto says, where we talked about the last church meeting. I know we like to use words in ‘keeping the heart of the University listening to the heart of God,’ which beats the Protestant tradition but sometimes with love for the world.” you can’t just talk the faith, you have to walk the faith, move and groove in the

20 | DIVINITY M a ry agdalene ; H e Qi © 2013 | www . heq ig alle ry. com faith, preach with your mouth shut and was very young. But one of the things bruised for our iniquities, his body was realize as St. Augustine reminds us that he remembers about his father, a talking. When he was hung high and your life can be an eloquent sermon. preacher, is this: when preparing for stretched wide, his body was talking. the best sermon one may ever hear church, his father would iron his money When he was oppressed and afflicted, or the best sermon you might ever because he didn’t want to give God and like a sheep that before its shearers preach may actually be spoken by your any wrinkled money. Some of the best is silent so he did not open his mouth, body, by your life. So go in peace. sermons don’t even use words. his body was talking. He preached with Jesus gives the woman his very self I know this because Christ’s body his mouth shut because his body was because he is our peace. And he says tells me so. He preached a sermon talking. A performance of the body to us, “Go in peace, go in me, walk in that changed the course of history and we’ll never forget. His body says all me. Clothe yourself in me. Let your he didn’t even use words. Jesus’ body that needs to be said to us. But if you body do the talking.” spoke when Jesus’ body broke. When need a translation, here it is: This is my One of my students told a story he was wounded for our transgressions, body broken for you. This is the cup of about his father who died when he his body was talking. When he was my blood shed for you.

spring 2013 | 21 why must i go about mourning? The Psalms of Lament for a People in Grief

by Jacob Onyumbe | photography by michael kamber

short line here identifying that this is Anna Mburano

Since the beginning at Duke Divinity School, still hearing “Grandsons,” yelled Anna of the so-called “wars many victims of violence crying out for Mburano, “get off me.” of liberation” in the peace, justice, and life. Democratic Republic of The recurring question in discus- A decade ago the name of Anna Congo in 1996, more than six million sions about conflicts in Central Mburano would not have meant much people have perished and the end Africa (Burundi, South Sudan, the to most people (it might still mean of the ordeal does not seem to be in Central African Republic, Democratic

nothing to many people even today). sight. Sixteen years ago, I was in still Republic of Congo, and Rwanda) Mi chael K am b e r/ The New Yo r k T i me s/ Redu x But the name of that 80-year-old high school when those wars began. and the African Great Lakes region woman from the village of Luvungi in After spending two weeks suffering (Burundi, Rwanda, northeastern the eastern Democratic Republic of from hunger and lack of clean water Democratic Republic of Congo, Congo harvested unfortunate fame in the woods with my fellow students Uganda and northwestern Kenya and after she was gang-raped by a group of and the faculty of the boarding school Tanzania) has been, “What can be done rebels who could have been the age of that I was attending, it did not occur to stop violence?” I have to admit that her own grandsons. In the past decade, to me that 16 years later people would I am no expert in peace studies and I cases like that of Anna Mburano have continue to be killed, women raped, do not have the slightest idea about become so frequent in the eastern and fields or savannas teeming with what can be done to stop a war once it Democratic Republic of Congo that corpses and human bones. But here I has begun. Other people are believed her story is no longer unique. am, 16 years later, studying the Bible to qualify for that task, and we have to

22 | DIVINITY pray that their efforts will bear fruit. “ How long, Lord, Will you forget me forever? How long will you hide What, to my judgment, should occupy your face from me?” our imagination is finding a way of (Psalm 13:1). living in the midst of that chaos, even as we—the Christian community—look “ My God, my God, why have you forsaken me? Why are you so far forward to the complete renewal of from saving me,so far from my cries of anguish?” creation by Christ at the end of time. (Psalm 22:1, NIV). I want to suggest that the Christian community in Central Africa and the African Great Lakes should recover the “ Remove your scourge from me; I am overcome by the blow of your hand” millennia-old tradition of praying, espe- (Psalm 39:10, NIV). cially praying in a way that does not deny the reality of pain and suffering “ Look away from me, that I may enjoy life again before I depart and endured by that community. Without am no more” ignoring the importance of other forms (Psalm 39:13, NIV). of prayers that the church has been using for many years, I would like to “ You have taken from me my closest friends and have made me repulsive emphasize the importance of lamenting to them. I am confined and cannot escape; my eyes are dim with grief” and mourning properly within a context (Psalm 88:8-9, NIV). of suffering and violence. The Christian community needs to study the psalms of lament and use them as the prayers of the church in the midst of suffering and pain. The psalms of lament are a collec- tion of biblical psalms in which the pray-er expresses his anguish and rage to God. Examples of such psalms are Psalms 13, 22, 39, and 88. Biblical scholars posit that these psalms could have arisen from situations of anger, rage, doubt, despair, bewilderment, or confusion. In them, the psalmists speak without considering whether their cries will offend God and human beings. They speak, to use the words of one of the biblical poets, “in the bitterness of [their] soul” (Job 10:1). The reader of these psalms might wonder if the psalmists ever knew what politically correct language was. If they did, they certainly did not use it in the psalms of lament. Consider the following verses: Anna Mburano caption to go here? spring 2013 | 23 I suspect that many Christians of pain and give the impression of living the human offenders. The psalms of will recognize the first line of Psalm in a perfect community. lament can shape the imagination of 22 because of its use in the New The psalms of lament teach people the believers in a way that their anger Testament and in Passion liturgies but how to weep, to mourn, to cry or and frustration do not become causes be startled by the rest of these verses, cry out. And when the members of for further violence and suffering. They for they sound like blasphemy. The a community cry or complain, it is a offer the victims of offenses the oppor- psalmists do not seem to woo God or sign that something is wrong in that tunity to consider their hurt beyond humans; on the contrary, there are even community. A community where confrontation with the offender. times when they go as far as to want some members complain is hardly Without ignoring the offender as the God to “look away” from them. Might perfect. The psalms of lament tell the cause of pain and suffering, the victim this be the reason why the psalms of community that denial does not heal a realizes that it is to God that he should lament are not the most popular poems community. As Jesus points out, conso- direct the plea. In the psalms of lament, in the life of the church? lation can be offered only to those the psalmist accuses God instead of Like any verse of the Bible, the who are in need of it and express it, to accusing just human beings. Enemies psalms of lament can be dangerous those who weep (Matthew 5: 4). And do not happen to be just there! God is texts when used carelessly. Instead of that consolation can come both from accused of having something to do with offering a suffering community a way God and from the community. For both the presence of enemies in the life of to approach God through God’s own communities as well as individuals, the victim. Therefore, it is God’s obliga- words, an uncritical use of these psalms the psalms of lament bring to light our tion to change things from bad to good. could lead to the escalation of hatred, shortcomings and somehow urge us to retaliation, resentment, or withdrawal reimagine our lives and not to accept Speaking to God in God’s word. from the community. Yet the study of things the way they are, since they are In Verbum Domini, Pope Benedict the psalms of lament is so urgent for not acceptable. XVI says that in the book of Psalms, the Christian communities in Central “God gives us words to speak to him, African and the African Great Lakes, Breaking the silence to place our lives before him, and thus because the psalms of lament offer Language can often be taken for to make life itself a path to God” (# believers a distinctive perspective on granted by those who are relatively 24). This means that even when the both God and their circumstances. stable, physically as well as psycho- pray-er accuses God of betraying her, logically. But when trauma, disaster, the pray-er is on the right path, for it is To point out that things abuse, or violence happens, they are God himself who gives her the word to are not right likely to become unable to speak. speak to him. Unlike personal prayers Good pastors would seem to be those The story of Anna Mburano is excep- where the individual is often hampered who offer words of consolation to tional for she, at least, was able to by personal inability to speak to God believers. They are supposed to wipe the protest against her rape by those from the depth of their frustration, the tears of those who cry and tell them that she called her “grandsons.” In other psalms of lament provide the believer everything will be fine. But there are cases, the victims of suffering become with words to use and how to use them. communities where believers are not unable to utter a word. It is true that The psalms of lament tell the believer, even aware that they are in a situation teaching the psalms of lament will not “it is OK to yell at God and to express where they need to weep. In a society heal the victims from the inability to your anger to God, and here is how where killing and raping have become speak after trauma. What the psalms you can do it.” widespread, it is possible to believe that of lament can do in that context is to violence and atrocities are the norm provide the believer with words that Letting others hear our pain for daily life. One can get used to pain she can use in protest. Sometimes when we pray the psalms and suffering and believe that there is of lament, we realize that instead of no better way of living. Even when it Turning anger toward God being victims we have actually been becomes obvious that the situation in One of the interesting features of offenders. These psalms give us the which the community lives is improper, the psalms of lament is that majority opportunity to hear the cries of victims, the victims might try to deny the reality of them speak to God, not often to which might prod our conscience

24 | DIVINITY The psalms of lament bring to light our shortcomings and somehow urge us to reimagine our lives and not to accept things the way they are, since they are not acceptable.

Anna Mburano caption to go here?

and convict our hearts. Praying and or to hear someone else cry. The psalms These psalms open for us new studying a psalm in which the ugliness of lament speak about suffering, ugli- possibilities. Almost all the psalms of

Mi chael K am b e r/ The New Yo r k T i me s/ Redu x of human evil is spelled out without ness, and pain, and so we do not have lament (except Psalm 39 and 88) end compromise can challenge both indi- to like them. Nonetheless, the psalms with hope and trust in God. We can viduals and communities to think of lament are the prayer of God’s be assured that after our cries, there more critically about themselves, their people; they are what God gives us to is possibility of breaking into song. actions, and their relationships with use when we are hurting. They remind Lamenting is not driving into a dead one another. us that there is something wrong in end; it is the expression of our desire to A friend once told me, “I know you the hatred, the violence, and the evil begin anew, to build a new community like the psalms of lament . . .” I confess that encompass most of our world, so where “There will be no more death that I do not like the psalms of lament that condoning such acts or remaining or mourning or crying or pain, for the in the sense that I enjoy praying them. silent about them makes us unfaithful old order of things has passed away” Like many people, I do not like to cry to God. (Revelation 21:4, niv).

spring 2013 | 25 A Healthy Scriptural Imagination: Learning to Read in the World

by Willie James Jennings

central work of a strange new world in which we are world inevitably draws us toward churches and captured by a God who knows us and is seeing the world simply in need of Christian leaders transforming us into the image of God’s correction and Christians as those is to help people Son. A healthy scriptural imagination who can do the correcting, rather than a discern the differ- attunes us to this work of the Holy seeing the world as the site of over- ence between a scriptural imagination Spirit. And in order for this imagina- whelming divine desire. A healthy that is healthy and one that is diseased. tion to be healthy, Christian institutions scriptural imagination creates people Christians have imagined themselves must cultivate Christian readers, people who read knowing they are creatures carrying out biblically warranted who read the world as Christians. who stand in need of their Creator actions in ways that have been stun- The goal is not to cultivate a at every moment. These are readers ningly beautiful, like caring for the Christian reading of the world, who believe in the Holy Spirit and poor and sick—and grotesquely but Christian readers in the world. the resurrected Lord, and because brutal, like supporting segregation or Why not a Christian reading of the they believe they move through this oppressing women. world? Because any time Christians world in faith, love, and hope. Indeed, A healthy scriptural imagination have claimed to have the Christian faith, love, and hope mark the lives builds from that great insight we find reading of the world, we stop seeing of Christian readers in the world, and in Calvin’s Institutes that the Scriptures the world—especially the world God they can be cultivated by Christian are the spectacles through which we has never ceased to love. The claim leaders who commit themselves to see God’s world. The Bible pulls us into to have the Christian reading of the three crucial tasks.

26 | DIVINITY First, we must help people learn struggled to understand what they Third, we must help people see things to read only Scripture as Scripture. read. We read alongside other readers, as they should be, not as they are. Here People read all manner of texts as together all of us struggling to under- the words of Scripture capture this though they were scripture. The ques- stand what we read. We are being aspect of a healthy scriptural imagination for Christians is not whether we followed by readers who are watching tion. Christian readers are disciplined have a high or low view of Scripture, us in our struggles to understand by hope. One of the lessons that all but whether we have a disciplined view what we read. When we are reading Christians must deepen in their lives is of Scripture. The U.S. Constitution is Scripture, we never read alone, and the that hope is always active, never passive. not scripture, but many people treat struggles of any reader are the strug- The Holy Spirit prods and pushes us to it as such. The policies and protocols gles of every reader. think creatively toward new possibilities. of the financial markets as well as the This shared sense of being readers We are often tempted to read the world business plans of corporations are not together often goes missing in the through a hermeneutics of decline, scripture, but many have made them obsessions over biblical interpreta- morbidly anticipating when things will unquestioned guides for public life. tion in Christian communities. If it is fall apart. That way of reading the world Only the word of God stands forever, cultivated, then we might realize that is turned toward death, not life. But the and a sound Christian reader spies what is most important is not finding life and craft of Christian leaders must out the counterfeits, those textual consensus on interpretation of texts be marked by belief that God brings authorities that claim an unexamined but sharing in each other’s struggles life out of death. Christians schooled permanence in our lives. Christian over reading. Those struggles join in the ways of the life-giving Spirit are readers are not antinomians or anar- all of us to women readers around attuned to and anticipate the surprising chists, but they understand the grave the world who suffer in societies and ways God can bring life out of death, dangers of the legalist habit of mind. cultures that have woven the words and they invite others to see a world The legalist habit of mind lives inside of the Bible into patriarchal systems that God has pulled and is pulling from the constant refrain, “It says it here . . . of oppression. We are joined to death’s power. and we must obey.” It quickly esteems suffering readers who have been We must draw people to this ques- official pronouncements and docu- baptized with a hermeneutics of tion: how might my life, work, passion, ments of those in power even when despair, believing that the word of and vocation bear witness to God’s they create or increase suffering and God seems to always to agree with victory over death? This pivotal ques- destruction. It does not discern when the words of the powerful. tion can be posed and answered only by others are exploiting biblical language. Our Savior stood among the readers readers who can analyze the agents of When laws or amendments are written of his day and reminded them that they death that seek to destroy the creation. to sound like Scripture without the were creatures straining to understand We want to cultivate and invite readers life-giving effect of Scripture, Christian a God and a world more mysterious to yield the soil of their lives to the readers must call them out for what than they could imagine. This straining seeds of hope planted by the Holy they are: signatures of the anti-Christ, toward knowledge and understanding Spirit. Imagine forming Christians who not the Christ. To learn to read only marks the journey of life that God has can look out on their worlds, and where Scripture as Scripture is to learn that ordained. This is a grand work of love, others see the end, they see beginnings. all laws, policies, and procedures of and it is the calling of Christian leaders Imagine followers of Jesus who can every institution must be judged in the to help God’s people imagine them- look into the nothingness and, moved redemptive light of Jesus and when selves as loving readers. We should by the Spirit, create what had been seen necessary challenged and/or changed. invite people into the joy of seeking only by the eyes of faith. The world Learning to read only Scripture as knowledge together, and not simply is in great need of such people with a Scripture means cultivating that critical gaining knowledge as a commodity. We healthy scriptural imagination. eye of faith that will not misplace faith. should equip the saints to defuse the It is faith always turned toward love. wars of biblical and cultural interpreta- This essay is adapted from a presentation Second, we must help people learn tion by pointing them toward a dream in response to a paper by Mark Noll on the that they are readers together with of communities of readers who read occasion of the inauguration of the president other readers. We follow others who together in hope. of Calvin College.

spring 2013 | 27 The Formation of Scriptural Imagination and the Renewal of the Church A Panel Discussion with Richard Hays, Ellen Davis, and Stanley Hauerwas

moderated by Greg Jones

JONES: Richard, since this is a theme also changes the way we see Scripture. Now that’s a formal description. I that you have made a signature focus There’s a hermeneutical circle that goes think this is a crucial skill for Christians for your deanship, what do you mean on between the reading of the text and to imagine in this way because our by scriptural imagination and what do the reading of the world in which we imaginations are constantly being you think it has to do with renewing find ourselves. Scriptural imagination is bombarded and shaped by other kinds the church? the capacity to have our imaginations of stories that we encounter through the transformed by the encounter with popular media, through the circles of HAYS: Scriptural imagination is the Scripture in such a way that we see society that we happen to move in or the capacity to see the world through the world in light of God’s revelation, culture we happen to move in. Scripture lenses given to us in Scripture—but fundamentally through God’s revela- can interrogate those stories that we’re when we see the world through such tion in the election and call of Israel told and cause us to think differently. lenses, it doesn’t just change the way and the death and resurrection of Jesus I think it will be most helpful if I we see the contemporary world but it as redemptive events for the world. just give you an example of what I’m

28 | DIVINITY talking about. T. S. Eliot wrote Four “ The purpose of this conversation is to talk a little bit Quartets from 1936 to 1943, and particularly the later ones were influenced about scriptural imagination. I believe the mission of by his experience of living through the Duke Divinity School is the formation of scriptural imagination bombing of London during World War II. Near the end of the Four Quartets for the sake of renewal of the church. In order to grasp Eliot writes these lines: “The dove more fully what that might mean in particular terms it would descending breaks the air with flame of incandescent terror of which the be useful to have an open panel discussion with several tongues declare the only discharge members of our faculty.” from sin and error. The only hope, or else despair, lies in the choice of pyre —Richard Hays, Dean of Duke Divinity School or pyre, to be redeemed by fire by fire.” That’s a complex example but let me with that kind of imagination, it would am impressed that the Christians with unpack it. He’s taking this experience enrich our preaching, it would inform whom I am working in East Africa of London being bombed by planes our practice in ways that would cause have a very strong sense that they are diving out of the sky and casting fire on Scripture to permeate our life together participants in the biblical story, and the city and he’s reading it in conjunc- so that we’re not blown about by every I don’t mean that in any way that is tion with the story of Pentecost in Acts wind of polltakers who come to us and naïve that we might identify as liter- 2, “the dove descending breaks the air ask, “Are you liberal or conservative?” alist or fundamentalist. As Archbishop with fame of incandescent terror.” We’re thinking in light of a different set Daniel said to me, “We live in the Old He interprets the experience of of images and categories. Testament. My people need to know suffering and destruction that his this story.” I understood what that city and culture are experiencing JONES: Ellen, you’ve spent a lot of meant only when I went to what was as possibly a kind of purgation that time in the last several years in South then Sudan in 2004. Not only that there can have a cleansing or transforming Sudan, a rather different context from is a cultural similarity—an agrarian, effect in light of the Pentecost imagery, here, a place where they’re rebuilding village-based society, the importance of but he’s also rereading the Pentecost educational institutions. How does kinship, a Semitic language—but more imagery so that we understand that scriptural imagination as an image and importantly the faith was formed and moderated by Greg Jones the coming of the Holy Spirit is not the renewal of the church come to life firmed in a crucible of suffering. The just a nice, happy event where we have for you as you’ve taught Scripture in a Sudanese understand that suffering is children dance around the sanctuary context like South Sudan? part of the witness of faith. It’s part of waving banners. There’s a terror. The the life of faith and it is not a threat to language of Acts 2 uses the language DAVIS: In 1996, the person who is faith. That they should be suffering is of violence. There was the coming of now the Archbishop of the Episcopal that’s just part of the deal. That’s what flames and like a violent wind filling Church of Sudan, Daniel Deng Bul, they’ve read about in Scripture. If one the room. Eliot has juxtaposed those was my student at Virginia Theological can speak of a “canon within a canon,” images in a way that causes us both to Seminary. I found that lecturing to the Old Testament and the Passion read the Acts 2 story freshly but also to one bishop who then became the narratives are the core of their faith in rethink the bombing of London at the Archbishop of Rwanda following many ways. same time. the genocide and to another bishop That’s an example of the kind of whose country was in the middle of HAYS: I heard you tell a story once, thing I mean by scriptural imagina- genocidal warfare really forced me to Ellen, about your experience of working tion. I think if we in the church could think what I wanted to bring out of with a group of young mothers with recover a greater capacity to think these texts that makes a difference. I regard to care of newborn infants and

spring 2013 | 29 the way in which you were helping them and if it was a boy baby bayoneted and theology within the tradition of the think about that in light of the story of thrown into the Nile. This was familiar church has always been fundamentally Moses. Could you recount that story? territory to them. What does it take to an exegetical task. I’ve always thought keep the baby Moses alive? It takes that fundamentally what I do is teach DAVIS: I was doing a lot of teaching midwives. It takes the cooperation of speech and I hope the speech that I that year in several different places a community. It takes people adopting teach is shaped by Scripture. I want to and I was traveling with my colleague, children they did not birth. They could read a quote from David Hart’s Atheist Dr. Peter Morris, who is a graduate of just instantly get there and then it Delusions: “Every true historical evolu- Duke Divinity School but also was at wasn’t hard to extrapolate from there tion is a conceptual revolution. First in that time the Chief Medical Officer of to what we would call public health the magnitude of any large revision of Wake County. He’s been coming with practices to support those things. In the condition are premises of human me to Sudan since 2007 as a public terms of birthing the new nation, it life to say nothing of the time required health doctor and a pediatrician. On takes leaders who are willing to take for it to bear historical fruit is deter- that particular occasion, he had been responsibility for the wellbeing of that mined by the magnitude of that prior speaking to a group of both men and people, and for them Scripture is the spiritual achievement. Consider thus, women at a theological college in key to how they take responsibility for the rise of Christianity was surely an Renk in what was about to be South their nation. As one bishop said on that upheaval of unprecedented and still Sudan. As you can imagine or perhaps occasion, “We have lost everything.” unequaled immensity.” know, there probably is not a higher The infrastructure was destroyed in 50 I call attention to Hart’s statement rate of infant mortality and maternal years of civil and genocidal war. “We about concepts because I think it mortality in the world than there is in have lost everything. If we don’t have helps resist appeals to the imagination South Sudan, so he was giving the sort Scripture, then everyone will do”—and that associate the imagination funda- of public health lecture about this situ- he put out his index finger—“everyone mentally with the mind and fantasy. ation to a group of theological students will do the one thing that seems right Imagination is a material reality as because they are the opinion leaders in to them just now.” I cited to him, concrete as the words we are forced their culture. Their faces were abso- “And there was no king in Israel and to learn through the habituation of lutely impassive to what he was saying. everyone did what was right in their the tongue and, therefore, it has abso- Afterwards we went back to the guest- own eyes,” and he said, “Exactly. That’s lutely not just thinking. It has to do house and did an overview of the day where we are.” with the placement of where you are and I said, “How do you think it went?” in the world that forces you to read And he said, “Not very well!” I said, JONES: Stanley, you’ve spent a life- the Scripture with the radicality that “We’re going to a new town tomorrow. time reflecting and writing among Hart suggests. Just think about when Let’s try a different approach there.” other things about how Christians are every time you tell people that you’ve We opened the next day by looking formed, sometimes malformed and how been convinced by nonviolence by at the first two chapters of Exodus and they ought to be formed. As a theo- reading John Howard Yoder and they asking two questions : first, what does logian, what does the term scriptural say, “How about Romans 13?” Never it take to keep the baby Moses alive; imagination suggest to you and why forget what it meant to be a German in and second, what does it take to birth do you think it’s important both for 1933 reading Romans 13. Never forget the people of Israel? It completely forming Christians and shaping people and how that makes a difference for changed the conversation because who will be pastors leading Christians? how the concept is to be used. suddenly they were in charge. We were The revolution that Hart suggests is having this conversation about a half HAUERWAS: You think you learn at the heart of the Christian presump- a mile from the Nile and these are Scripture here from Richard and tion about time. Christians are shaped people who were very familiar with Ellen, but when you go into theology, by the biblical imaginative logic, to having baskets with babies on their you no longer are dealing with funda- use Hart’s phrase, to believe in history. heads taken off their heads by soldiers mentally a scriptural discipline. But Think about what a strange phrase that

30 | DIVINITY is, to believe in history. That is time, can understand but rather as the church some practical tips and one of them is history, has a narrative form in which itself is about the formation of a people this: faithful interpretation of Scripture the disjunction and revolutions move through the Holy Spirit. We cannot live invites and presupposes participa- toward an end quite different from the without having that spirit talk to us tion in the community brought into beginning. That’s what it means to be through the texts. That’s what it means being by God’s redemptive action. shaped by an eschatological imagina- to engage in scriptural imagination. That is the church. I think that rein- tion. Think, for example, what it means forces what Ellen and Stanley have to have the word creation and how JONES: If people are convinced that said—that the most important thing one of the things that is so tempting cultivating a scriptural imagination for we can do to promote the kind of in our times is to substitute the word the renewal of the church matters, what imaginative reading of Scripture we’re nature for creation and how hard it is one discipline or practice would you talking about is to read it in commu- to maintain what you mean by, “In the suggest would be a way to help to do nity, to read it in dialogue with friends, beginning, God created.” that beyond the courses that they’re colleagues, brothers, sisters who are Scripture shapes our imagination and taking and the overall formation that also engaged with you in the task of by the very language that we use an occurs here in the school? wrestling with this question of how imagination so shaped makes possible, Scripture addresses their lives. indeed demands, the testing of our HAUERWAS: Come to morning Now that community that we read imagination by Scripture. That is what prayer. in dialogue with is not just the people Richard was suggesting—it is always a you happen to know now but it’s also dialectic. It is a never-ending process DAVIS: Hear or read Scripture in the the communion of saints. We also read that done well you will never tire of, context of prayer. it in dialogue with the long history of because one of the things I assume that faithful Christian interpretation that you will discover through your ministries HAYS: If you do read The Art of gives us patterns and examples of what of engagement with Scripture to preach Reading Scripture, there are nine theses faithful reading looks like. every Sunday is the absolute inexhaust- in the beginning of the text that offer ibility of the text. It’s never finished. Therefore, we dare not forget that Scripture is not a dead text out of which we must force meaning. The very idea that you’ve got to come up with the meaning is already a deep mistake. Rather as John Webster puts it, “A dogmatic account of the creaturely activity of reading Holy Scripture does not entail the suspension or retirement of language about divine action but rather its furtherance.” Put differently, the ontology of the text, its nature as creaturely servant of revelation presupposes the Holy Trinity and its condition of the act of reading. When you’re reading Scripture, you’re reading God’s engagement with yourself and with the To see the video of the full discussion, visit community; it is not like somehow we www.divinity.duke.edu/news-media/news/20130215scripturalimagination have to make sense out of these historically conditioned texts that we no longer

spring 2013 | 31 New Books from Duke Divinity Faculty

Art, Imagination and Christian Hope: Patterns of Promise Edited by Jeremy Begbie, Thomas A. Langford Research Professor of Theology and Director of Duke Initiatives in Theology and the Arts, Trevor Hart, and Gavin Hopps Ashgate Publishing Company, 2012 193 pages, Hardcover, $99.95

In hope, Christian faith reconfigures the shape of what is familiar in order to pattern the contours of God’s promised future. In this process, the present is continuously re-shaped by ventures of hopeful and expectant living. In art, this same poetic interplay between past, present, and future takes specific concrete forms, furnishing vital resources for sustaining an imaginative ecology of hope. This volume (part of the Ashgate Studies in Theology, Imagination and the Arts) attends to the contributions that architecture, drama, literature, music and painting can make. It explores how artists trace patterns of promise, resist the finality of modernity’s despairing visions, and generate hopeful living in a present which, although marked by sin and death, is grasped imaginatively as already pregnant with future.

Stations of the Heart: the story of one last summer and the interpret and ascribe identity. As Charles Parting with a Son young man who lived it as honestly and Campbell and Johan Cilliers remind By Richard Lischer, James T. and faithfully as possible. We meet Adam us, the Christian preacher, tasked with Alice Mead Cleland Professor of in many phases of his growing up, but delivering a paradoxical gospel, is also Preaching, Knopf, 2013 always through the narrow lens of his a fool. In a delicate exploration with 272 pages, Hardcover, $25.00 undying hope, when in the final season enlightening results, Preaching Fools This poignant love of his life he becomes his family’s (and uses a diverse representation of fools story of a father for his son his father’s) spiritual leader. Honest in its and foolish actions to show how modern is at once funny, heart- every dimension, Stations of the Heart preaching is inseparable from the folly breaking, and hopeful. In it is an unforgettable book about life and of the cross. Campbell and Cilliers walk a young man teaches his death and the terrible blessing of saying the fine line between the ugliness and entire family “a new way good-bye. beauty of the gospel and challenge to die” with wit, candor, and, always, readers toward a deeper engagement remarkable grace. This emotionally rivet- with its unsettling message. ing account probes the heart without Preaching Fools: The Gospel sentimentality or self-pity. As the book as a Rhetoric of Folly opens, Richard Lischer’s son, Adam, By Charles L. Campbell, professor of The Eloquence of Grace: calls to tell his father that his cancer has homiletics, and Johan H. Cilliers Joseph Sittler and the returned. Adam is a smart, charismatic Baylor University Press, 2012, 272 Preaching Life young man with a promising law career pages, Hardcover, $39.95 Edited by Richard Lischer, James T. and an unlikely candidate for tragedy. The court jesters, and Alice Mead Cleland Professor of That his young wife is pregnant with clowns, foolish ones: Preaching, and James M. Childs Jr. their first child makes the disease’s all images of the comic, Cascade, 2012, 340 pages, return all the more devastating. Despite sometimes tragic, fool. Paperback, $40.00 the crushing magnitude of his diagno- Across national and Joseph A. Sittler (1904-1987) sis and the cruel course of the illness, cultural borders, the was one of the most influential theolo- Adam’s growing weakness evokes in archetype of the fool has played a gians of the 20th century, distinguished him an unexpected strength. This is significant role in how communities for his pioneering work in ecology

32 | DIVINITY and for his preemi- soteriology. These treatises include, heavenly realm, they also have their feet nence as a preacher. He first, Wesley’s extract from the Homilies plainly planted in the muck and mire of gave both the Beecher of the Church of England, which the real world. Here is an Easter story Lectures at Yale and he published to convince his fellow of ordinary folk caught in the gracious the Noble Lectures at Anglican clergy that the “evangelical” grasp of an extraordinary God. In this Harvard. As the “preach- emphasis on believers experiencing rollicking, hilarious, sometimes pathetic, er’s theologian,” Sittler approached a conscious assurance of God’s fast-paced, and always entertaining the interpretation of Scripture with a pardoning love was consistent with journey through a month of Sundays at clear understanding of current critical this standard of Anglican doctrine. Hope Church, we meet a wild cast of scholarship, but also in the freedom of Next is Wesley’s extract of Richard characters in church people surprised the gospel at the center of Scripture Baxter’s Aphorisms of Justification, to be the body of Christ. Sex, violence, and with the humility of a theologian aimed more at those greed, grunge, lust, and lies—all in of the cross. In following the trajec- who shared his evangel- church! Saints and sinners all, caught tory of the text into the preaching ical emphasis, invoking within the embrace of a God who situation he gave a lively, timeless, this honored moderate refuses to make proper distinctions. and eloquent expression to the fact Puritan to challenge anti- that the interpretation of texts is in the nomian conceptions of service of proclamation. This collec- the doctrine of justification by faith. Thank God It’s Thursday: tion of readings from Sittler’s rich This is followed by Wesley’s abridge- At the Table with Jesus legacy contains a great many presen- ment of the Shorter Catechism issued By William H. Willimon, professor of the tations and sermons that have never by the Westminster Assembly in his practice of Christian ministry before appeared in print. Theologically Christian Library, where he affirms Abingdon Press, 2013 serious preaching, close attention to broad areas of agreement with this 120 pages, Paperback, language, engagement with the best of standard of Reformed doctrine—while $13.99 sacred and secular culture, and a deep quietly removing items with which he This prequel to respect for the text, all characteristics disagreed. The fourth item is Wesley’s Thank God It’s Friday of Sittler’s work, are the sort of features extended response to the Dissenter follows the Gospel of that continue to edify. They remain as John Taylor on the doctrine of orig- John to focus on Jesus’ benchmarks for good preaching even inal sin, which highlights differences teaching of his disciples prior to his own as styles and contexts evolve. within the broad “Arminian” camp, with death but also before their own hour Wesley resisting a drift toward naively of decision. The climax of the Gospel optimistic views of human nature that is when Jesus pours out his life on the cross—surely an enactment and The Works of John Wesley he discerned in Taylor. Volume 12: Doctrinal and demonstration of the power of God’s Controversial Treatises I self-sacrificial love. To sustain and fortify Edited by Randy L. Maddox, William Incorporation his followers for the difficulties ahead, Kellon Quick Professor of Wesleyan By Will Willimon, professor of the Jesus prepares them by teaching and and Methodist Studies practice of Christian ministry offering sacraments of self-giving, Abingdon Press, 2012 Cascade, 2012, 266 pages, through which they (and we) experience 504 pages, Hardcover, $58.00 Paperback, $29.00 the grace and presence of the risen The first of three theological This novel features Lord. This book can equip Christians volumes and part of The Bicentennial Hope Church—its clergy to face their hardships as they humbly Edition of the Words of John Wesley, and its people—an unfor- serve with the promise of God’s abiding this volume is devoted to four of John gettable cast of saints and presence already made good by his Wesley’s foundational treatises on sinners. While serving a outpouring of sacrificial love.

spring 2013 | 33 Faculty & Staff NOtes

David Arcus performed recitals string quartet by American composer Heidelberg University in Germany. in October at White Rock Baptist Christopher Theofanidis. The concert Charles Campbell attended Church in Durham, N.C., and Church was part of Engaging Eliot, a multi- the annual meeting of the advisory of the Epiphany in Danville, Va. He media exploration and art exhibition council for the journal Interpretation collaborated with Olukola Owolabi in Duke Chapel of T. S. Eliot’s literary in Richmond, Va. (Oct. 12–13); the first in a presentation on the pipe organ masterwork, Four Quartets. Begbie’s annual lecture series sponsored by the and its literature to music students essay “Keeping in Time: Music and Justo Gonzalez Center for Latino/a of Onondaga Community College at Four Quartets” was incorporated into Ministries in Orlando, Fla. (Oct. Crouse Hall (Syracuse University) in the QU4RTETS project catalog, which 19–20); and the annual meeting of the December. In January he presented accompanied the exhibition. Academy of Homiletics in Chicago, Ill. his annual program in Duke Chapel, (Nov. 15–18). He preached at Wilshire which featured a performance of the Kate Bowler received a Lilly Baptist Church in Dallas, Texas, on rarely heard chorale fantasia on An Theological Research Oct. 11 and at Hudson Memorial Wasserflüssen Babylon by Johann Grant for 2012–13 to Presbyterian Church in Raleigh, N.C., Adam Reincken. In March he partic- study immigrant mega- on Jan. 27. He hosted scholars from ipated in the Bach Birthday 328 churches in Canada and Germany and Denmark for a consul- Festival at First Lutheran Church, the United States. She is participating tation on homiletics at Duke Divinity Boston, Mass. in the Wabash Teaching and Learning School held March 14–25. Workshop for pre-tenure theological Jeremy Begbie’s essay “Natural school faculty. Douglas Campbell published “Is Theology and Music” Tom Right?: An Extended Review of was published in The Luke Bretherton published “The N. T. Wright’s Justification: God’s Plan Oxford Handbook of Political Populism of Saul Alinsky and Paul’s Vision” in Scottish Journal Natural Theology, and and Broad-Based Organizing” in of Theology (65.3, 2012), and “Christ his review of Tim Dowley’s Christian The Good Society Journal (21.2, and the Church in Paul: A ‘Post-New Music: A Global History appeared 2012) and “Coming to Judgment: Perspective’ Account” in Four Views in the March issue of the new online Methodological Reflections on the on the Apostle Paul, edited by Michael journal Marginalia. He was keynote Relationship Between Ecclesiology, F. Bird (Zondervan). In November speaker at the San Diego National Ethnography and Political Theory” he participated in “Beyond Old and Worship Leaders’ Conference and the in Modern Theology (28.2, 2012). His New Perspectives on Paul,” an inter- Telemachus Conference in Florida, book Christianity and Contemporary disciplinary conference on his book and he addressed the topic of sharing Politics: The Conditions and The Deliverance of God (Eerdmans) faith in a postmodern world at a Possibilities of Faithful Witness (Wiley- held at Duke Divinity School. He also conference organized by the Mission Blackwell) is one of four books co-chaired the Restorative Justice and Discipleship Council of the shortlisted for the Michael Ramsey Studio, which partnered participants Church of Scotland. In November Prize for theological writing. At the at Duke with Durham-based commu- he spoke on “The Mixed Potential of American Academy of Religion nity leaders and practitioners of Music” at an international conference Annual Meeting in Chicago in restorative justice. on “Mediating Peace: Reconciliation November, he was part of two panels, through Art, Music & Film” in one responding to Jeffrey Stout’s Stephen Chapman published Jerusalem and delivered a lecture- book Blessed Are the Organized, and “Modernity’s Canonical performance on the theme of lament the other discussing “Ecclesiology Crisis: Historiography and as part of the World Christian Lecture and Ethnography.” He delivered the Theology in Collision” Series at Hope College (Mich.). He keynote address “Pentecostalism and in Hebrew Bible/Old joined with Duke University’s Ciompi Political Witness” at the European Testament, Vol. III.1: The Nineteenth Quartet to perform At the Still Point, a Research Network on Global Century, edited by Magne Sæbø new commissioned work for piano and Pentecostalism, held February 1–2 at (Vandenhoeck & Ruprecht). During

34 | DIVINITY Faculty & Staff NOtes

Convocation & Pastors’ School in James Crenshaw published “The Theory on Disability, Trauma October, he offered the course “Really Journey from Voluntary to Obligatory and Vulnerability.” She delivered Bad Leaders in the Bible.” He taught Silence (Reflections on Psalm 39 and “The Gendered/Racialized Social and preached at Duke’s Chapel UMC Qoheleth)” in Focusing Biblical Studies: Imagination as Structural Violence” in Durham, N.C.; Genesis UMC in The Crucial Nature of the Persian and at the conference New Approaches Cary, N.C.; First Baptist Church in Hellenistic Periods; Essays in Honor to Peacemaking and Nonviolence Raleigh, N.C.; Duke Chapel; and the of Douglas A. Knight, edited by Jon L. for the 21st Century, held Jan. 18–20 Duke Wesley Fellowship. Berquist and Alice Hunt (T&T Clark); in Montreat, N.C. Last fall, she “Divine Discipline in Job 5:17–18, was nominated and elected to the Mark Chaves published Proverbs 3:11–12, Deuteronomy national Advocacy Committee “Serendipity in the Study 32:39, and Beyond” in Reading Job for Women’s Concerns for the of Religion and Society” Intertextually, edited by Katharine Dell Presbyterian Church (U.S.A.). in Studying Religion and Will Kynes (T&T Clark); and a and Society, edited by review of Psalms 3 by F. L. Hossfeld Amy Laura Hall presented a Titus Hjelm and Phil Zuckerman and Eric Zenger in Catholic Biblical keynote lecture, written (Routledge). He delivered several Quarterly (74.4, 2012). He presented with Kara Slade, at the lectures: “Why Megachurches?” and the paper “Divine Vulnerability: Society for the Study “Continuity and Change in American Reflections on Genesis 22” at a Nov. of Christian Ethics, in Religion,” at Assemblies of God 15–16 conference at Lutheran School Cambridge, England, which was later Theological Seminary, Springfield, of Theology at Chicago. He also taught published as “The Single Individual Mo., Nov. 15; “The Sociology of Clergy six-week classes on Qoheleth and in Ordinary Time: Theological Compensation,” for the Triangle- on the Psalms at the Osher Lifelong Engagements with Sociobiology” Alamance United Church of Christ Learning Institute at Vanderbilt in Studies in Christian Ethics (26.1, Clergy Group, Hillsborough, N.C., University this past fall. 2013). She is the co-editor (with in December; and “Continuity and Daniel Arnold) of the Spring 2013 Change in American Religion,” the Mary McClintock Fulkerson issue of Muslim World and the author plenary lecture for the annual meeting published “Receiving From the of an essay for that volume, “TV and of the Association of Theological Other: Theology and Grass-Roots Torture.” In February she attended Schools’ Chief Academic Officers Organizing” in International Journal the National Prayer Breakfast in Society, San Antonio, Texas, March 21. of Public Theology (6.4, 2012) and Washington, D.C. in Yours the Power: Faith-Based Jeffrey Conklin-Miller Organizing in the U.S.A., edited Richard Hays published “The presented “Formation for Holiness by Katie Day, Esther McIntosh, Paulinism of Acts, Intertextually Between Church and World” at the and William Storrar (Brill). At the Reconsidered” in Paul and the Heritage Theology Symposium, a joint session American Academy of Religion of Israel: Paul’s Claim upon Israel’s of the Wesleyan Theological Society Annual Meeting in Chicago in Legacy in Luke and Acts in the Light and the Society for Pentecostal November she presented “Interpreting of the Pauline Letters, edited by David Studies meeting held at Seattle Pacific a Situation: When is ‘Empirical’ also P. Moessner, Daniel Marguerat, Mikeal University in March. He also led a ‘Theological’?” at the Ecclesiological C. Parsons, and Michael Wolter (T&T seminar at Convocation and Pastor’s Investigations Group panel on Clark). He was a respondent at the School in October, “Shaping Youth “Ecclesiology and Ethnography” 2012 Society of Biblical Literature for Mission: Formation for Holiness,” and also responded to Anna Bialak’s book-review session for Revelation and co-led a small-group study of N. T. “Vulnerability Empty and Realized: and the Politics of Apocalyptic Wright’s book Simply Christian: Why Susceptibility and Submission in Interpretation, which he co-edited with Christianity Makes Sense, at Duke Sarah Coakley’s Kenotic Christology” Stefan Alkier (Baylor University Press), Memorial United Methodist Church in at the Feminist Theory and Religious and a panelist at “A Morning with the Durham, N.C. Reflection Group panel on “Feminist Apostle Paul and Friends,” a confer-

spring 2013 | 35 Faculty & Staff NOtes

ence held Nov. 9 in celebration of the in Durham, N.C. In February he for Reconciliation, he convened inauguration of Dr. Michael Gorman gave the inaugural Bracke Lecture, a three-day December consulta- as the Raymond E. Brown Professor “Beginning to Lead,” at Eden tion, “Northeast Asia, Christian at St. Mary’s Seminary & University Theological Seminary in St. Louis, Mo. Leadership, and God’s Ministry of in Baltimore, Md. On April 10 he gave Peace and Reconciliation.” In January the Roland E. Murphy Lecture at the Randy L. Maddox published he co-facilitated the seventh annual School of Theology and Religious Doctrinal and event for the East Africa Great Lakes Studies at Catholic University of Controversial Treatises I, Initiative, a six-day leadership institute America in Washington D.C. volume 12 of the bicenten- focused on “Christian Leadership nial edition of The Works for Reconciliation in Contexts of Warren Kinghorn published of John Wesley (Abingdon), as well as Chronic Conflict.” “Combat Trauma and Moral three essays: “John Wesley – ‘A Man Fragmentation: A Theological Account of One Book’” in Wesley, Wesleyans, Russell E. Richey published of Moral Injury” in Journal of the and Reading Bible as Scripture, edited American Methodism: A Compact Society of Christian Ethics (32.2, 2012), by Joel B. Green and David F. Watson History, with Kenneth E. Rowe and and his op-ed “PTSD: The Moral (Baylor University Press); “‘Digging Jean Miller Schmidt (Abingdon), and Dimensions” appeared in the Nov. 12 Deep into the Mine’: Charles Wesley “Religious Organization in the New edition of USA Today. He presented and the Bible,” Proceedings of the Nation” in The Cambridge History “Positive Psychology and the End of Charles Wesley Society 15 (2011); of Religions in America, edited by Virtue” at the Society of Christian and “Correspondence between James Stephen J. Stein. He was presented Psychology Academic Conference Erskine and John and Charles Wesley,” with a Festschrift, The Renewal of in Virginia Beach on Oct. 18 and Proceedings of the Wesley Historical United Methodism: Mission, Ministry “‘I Am Still With You’: A Theological Society 58 (Oct. 2012). and Connectionalism; Essays in Honor Account of Dementia” at Pilgrim of Russell E. Richey, edited by Rex D. United Church of Christ, Durham, G. Sujin Pak presented Matthews (General Board of Higher N.C., on Feb. 3. “Interpretations and Practices of Education and Ministry). He serves as Prophecy in Argula von Grumbach, one of two general editors of the peer- Richard Lischer co-edited (with Katharina Schütz Zell, and Marie reviewed online journal Methodist James M. Childs Jr.) The Dentière” at the Sixteenth Century Review, co-chair for the 2013 Oxford Eloquence of Grace: Studies Conference, held Oct. 25–28 in Institute of Methodist Theological Joseph Sittler and the Cincinnati, Ohio. She also served as a Studies, co-director for 2013 of Asbury Preaching Life (Cascade). commentator for a panel on the history Theological Seminary’s Wesleyan He published Stations of the Heart: of the exegesis of the book of Job at the Studies Summer Seminar, and member Parting with a Son (Knopf). He gave winter meeting of the American Society of the Scholarly Advisory Board of the a talk on religious autobiography for of Church History in January. Last fall American Methodism Project. He has the Association of Theological she preached in Duke Chapel and gave been nominated to the presidency of Schools, in Pittsburgh, Pa., and with a talk about the history of denomi- the Historical Society of the United Luke Powery and Will Willimon nationalism in the context of the Methodist Church for a 2013–17 term. presented the Morgan Lectures Protestant Reformation at a Graduate at Lutheran Southern Theological InterVarsity Fellowship meeting. Lester Ruth served as president for Seminary in Columbia, S.C. He deliv- the annual meeting of the ered the lecture “1968: Showdown for Chris Rice participated in a consul- Charles Wesley Society in Nonviolence” at Croasdaile Village in tation in October for a book project Nashville, Tenn., Oct. 18–20, Durham, N.C., an in January offered on approaches to conflict trans- and in November delivered “‘The Lord Brought Us Out’: Martin formation involving scholars and the paper “Trinitarian Similarities and Luther King’s Exodus Faith” during a practitioners from across the United Differences in Evangelical Song: Old Shabbat service at Beth El Synagogue States. On behalf of the Center and New” as part of the Biblical

36 | DIVINITY Worship section at the Evangelical by Marion Ann Taylor and Agnes Choi Norman Wirzba published Theological Society Annual Meeting (Baker Academic). She was elected to “Agrarian Ecotheology” in Theology in Milwaukee, Wis. He traveled to El the University Senate and appointed (116.1, 2013) and “The Art of Salvador in early December to teach to the Council of Bishops’ Ministry Creaturely Life: A Question of Human a weeklong course on worship, and on Commission, both of the United Propriety” in Pro Ecclesia (22.1, 2013). Jan. 24 participated in a panel discus- Methodist Church, for the coming He led retreats on food and faith in sion on “The Shape of Discipleship in quadrennium. She delivered the keynote Asheville, N.C. (Oct. 13); at Watts the Contemporary Worship Movement” address, “Saving Women: Retrieving Street Baptist Church in Durham, at the Winter Symposium of the Calvin Christian Leadership for the 21st N.C. (Nov. 10); and at Laity lodge Institute of Christian Worship. In April Century,” at the Durham Women’s Club in Kerrville, Texas (Nov. 15–18). He he lectured on the Trinity and the annual prayer breakfast in October. was the Praxis Speaker at Houghton economy of salvation in evangelical College on Jan. 25 and presented hymnody at LeTourneau University Will Willimon published his first “Dramas of Love and Dirt: Soil and in Longview, Texas. novel, Incorporation (Cascade), and the Salvation of the World” at the Thank God It’s Thursday: At the Table National Cathedral in Washington, Beth M. Sheppard published with Jesus (Abingdon). He delivered D.C., on Feb. 19. He delivered keynote “Resource Use Patterns lectures at Hope College, Western addresses at the annual Rural Ministry in a Distance Doctor Seminary, and pastors’ schools in Conference at Wartburg Theological of Ministry Population” Virginia, Pennsylvania, and Canada. Seminary on March 4 and on both in Journal of Religious He also conducted seminars on days of the Food Ethics Conference and Theological Information (11.3/4, his recent book Bishop: The Art of hosted by Ecumenical Ministries of 2012). She gave the paper “Optimus Questioning Authority by an Authority Oregon (March 15–16). Following talks Princeps: Character and Virtues in in Question (Abingdon), meeting at the Duke Endowment (March 21) Pliny’s Panegyricus and the Fourth with national leaders of the African and Furman University (March 22), he Gospel” on Nov. 17 at the annual Methodist Episcopal, Salvation Army, presented at the “From Unsettling to meeting of the Society of Biblical Wesleyan, and African Methodist Resettling” conference hosted by the Literature in Chicago, Ill. Episcopal Zion churches. Berry Center in Kentucky. On April 13 he spoke at the Veritas Forum at Geoffrey Wainwright deliv- Brittany Wilson published essays N.C. State University, and April 17–18 ered Baylor University’s Parchman on the history of inter- he presented “Idolizing Nature” and Lectures in October under the pretation of Mary the “Seeing Creation”—under the title title “Faith, Hope, and Love: The mother of Jesus and of “The Human Place in the World”— Ecumenical Trio of Virtues.” Mary Magdalene in the as the annual Jellema Lectures at Women’s Bible Commentary, 3rd ed. Calvin College. Laceye Warner’s book Grace (Westminster John Knox), and was to Lead: Practicing Leadership in invited to speak on a panel honoring the Wesleyan Tradition, co-authored the commentary’s 20th anniversary at a with Bishop Kenneth Carder (United Society of Biblical Literature regional Methodist General Board of Higher meeting in Greenville, S.C., in March. Education & Ministry), was translated In the fall she delivered a response into Swahili. She published “Scripture to Douglas Campbell’s “Rereading and Evangelism” in Wesley, Wesleyans, Romans 1–3” at the conference and Reading Bible as Scripture, edited “Beyond Old and New Perspectives on by Joel Green and David Watson Paul” held at Duke Divinity School in (Baylor University Press), and “Sarah November and also lectured on Mary and Angelina Grimke” in Handbook of at Coker United Methodist Church in Women Interpreters of the Bible, edited San Antonio, Texas.

spring 2013 | 37 gifts

Duke /Forward: Partnering for the Future and the Divinity School

In late September 2012 Duke University formally launched a $3.25 billion fundraising campaign following two years of preparation and the gathering of leadership gifts. The Divinity School is seeking at least $80 million for scholar- ships, professorships, and broad program support (including the Clergy Health Initiative) during the campaign which will continue into 2017. Complete details and current progress may be seen for both the University and the Divinity School at http://dukeforward.duke.edu/.

Recent gift commitments from Pendleton (D’83) Jones of Chapel the Clergy Health Initiative, and generous graduates and friends of Hill, N.C., for Friendship House; Thriving Rural Communities. The the Divinity School include $150,000 $12,600 from Patricia Garland/Estes Henry Luce Foundation, New from James L. Matheson T’51, D’54 Express Lines for field education York, N.Y., is providing $150,000 of Wardensville, W.Va., to be added programs in Southside, Va.; $10,000 for programs of the Center to the James L. Matheson from Elwood Shaulis of Whispering for Reconciliation. A grant Scholarship; $125,000 from Pines, N.C., for the Freida Bennett of $110,000 received through Barnes and Cammie Robinson (T’78) Shaulis Scholarship Fund; the Houston Jewish Community Hauptfuhrer of Charlotte, N.C., $10,000 from Bill (D’58) and Foundation, Houston, Texas, will to establish the Hauptfuhrer Mary Quick of Detroit, Mich. for provide ongoing support for the Family Scholarship; $116,000 the William Kellon Quick Wise Women project in from the estate of Estelle L. Delo to Scholarship; $10,000 from Will South Sudan. The Cal Turner establish the James and Estelle and Patsy Willimon of Durham, Family Foundation in Nashville, Leonard Scholarship; $100,000 N.C., for the Patricia Parker Tenn., has committed $50,000 toward from Calvin and Janet Hill of Great and William H. Willimon a new scholarship endowment to Falls, Va., to be added to the Calvin Scholarship; and $10,000 be announced soon. The Mary Hill Scholarship; $58,000 from from John and Bobbi Augustine Duke Biddle Foundation is giving the estate of James L. McClung D’72 of Minneapolis, Minn., for Duke $20,000 for Duke Initiatives in to be added to the Aldersgate Initiatives in Theology and Theology and the Arts. The Endowed Scholarship Fund; the Arts. Lucile and Edward Giles Foundation $50,000 from Ron (D’12) and Kasey in Charlotte, N.C., has given $20,000 (D’12) Beaton of Appleton City, Mo. Many of these individuals and for the D.Min. Scholarship and $50,000 from Douglas (G’63) and hundreds of others have contributed Fund; and a gift of $10,000 from Barbara Lawson of Dallas, Texas, both to the Divinity School Annual the C. M. Herndon Foundation of gifts intended to generate scholar- Fund which is part of the Duke/ Durham, N.C., has been added to the ship support; $50,000 from Paul Forward Campaign. As of March 1, Clair M. and Mary D. Herndon (T’98) and Courtney (T’99) Amos $462,403 has been contributed during Memorial Scholarship. of Columbus, Ga., for the Center the fiscal year, and a new record level for Reconciliation; $49,000 for dollars and participation rate is from Vann and Ann York of High encouraged by June 30, 2013. Our goal Point, N.C., for the York Family is $660,000. Scholarship; $25,000 from Morris (T’62, G’63) and Ruth (WC’63) Foundation support for the Williams of Gladwyne, Pa., for the Divinity School continues to be Tech4Church Program in the strong. In addition to grants from Divinity School Library; $25,000 The Duke Endowment, Charlotte, from Greg (D’85, G’88) and Susan N.C. for Field Education and,

38 | DIVINITY New Members of the Divinity School Board of Visitors

The Board of Visitors provides vital counsel and support for the leadership, mission, and programs of the Divinity School. This group of 36 individuals from across the United States represents the broad constituencies of the School. Terri Dean, a retired senior vice president with Verizon and a Baptist laywoman from Philadelphia, Pa., chairs the Board whose members are appointed by Duke University President Richard Brodhead. Six new members were named to begin service in 2012–2013.

John H. Augustine of The Berners serve and worship with Yale Divinity School (M.Div.), and Minneapolis, Minn, is All Angels’ Episcopal Church in New Yale Graduate School (M.A.). She is an investment banker York, N.Y. an ordained minister and a member with Barclays in New at Pullen Memorial Baptist Church, York and London. He Dan G. Blazer, M.D. of Durham, where she currently teaches an adult is a managing director and leads the N.C., is the J. P. Gibbons Sunday school class and is a member Higher Education Finance Group. A Professor of Psychiatry of the personnel committee. She has former Fulbright Scholar at Oxford and Behavioral Sciences received “Teacher of the Year” on University, he holds a B.A. from and vice chair for multiple occasions, and was recog- Wheaton College (Ill.), a Ph.D. from academic (faculty) affairs at Duke nized as a “Presidential Scholars the University of Minnesota, an M.Div. University Medical Center. He earned Teacher” in 2007. Lisa has three adult from Yale Divinity School, and an the B.A. at Vanderbilt, M.D. at the children: two daughters and one son, MBA in finance from Yale. John, his University of Tennessee, and M.P.H. who is a Duke alumnus. wife, Bobbi, and their high-school age and Ph.D. degrees at the University of son, John, are members of Wooddale North Carolina at Chapel Hill. He is Bridget J. Hayes of New York, Church in Eden Prairie, Minn. the author or editor of 34 books and N.Y., is a senior manager hundreds of abstracts, articles, and at the Cancer Institute Mark F. C. Berner of New York, book chapters, on topics including at Mt. Sinai Hospital N.Y., is an attorney, depression, epidemiology, consulta- and a global healthcare social entrepreneur, and tion liaison psychiatry, the interface consultant with the United Methodist consultant to founda- between religion and psychiatry, and Church. A native of High Point, tions and nonprofits. He the epidemiology of substance-use N.C., she earned a B.A. in behavioral was educated at Yale (B.A.), Oxford disorders. He is a former medical neuroscience psychology at Yale, the (M.A. in philosophy and theology), missionary to the United Republic of Master in Health Administration from and Villanova (J.D.). He is the CEO Cameroon. He and his wife, Sherrill, a Hofstra University, and the M.P.H. in of Telos, a forum for Christian leaders teacher, are parents to Trey, a surgical Global Leadership from New York of international stature from all fields oncologist at Duke, and Natasha, a University. Bridget holds member- committed to renewing public culture. social worker at Freedom House in ships in the American College of Mark was also a senior manager of Chapel Hill. Dan and Sherrill attend Healthcare Executives and the Global a hedge fund at Credit Suisse First Lifepointe Church. Health Council as well as the NY Boston and a partner in a New York Urban League of Young Professionals. law firm. He has served on a number Lisa Grabarek of Raleigh, N.C., She and her husband, Richard Hayes of corporate and charitable boards is a high school teacher (D’06), who is an associate professor and is a former trustee of the John of humanities and social in the Zarb School of Business at Templeton Foundation. Mark and sciences at St. Mary’s Hofstra University, are the parents his wife, Ashley, who is a fellow of School, an Episcopal of a young son, Issa. They are active the Institute for Advanced Studies day and boarding school for girls. at Metropolitan Community United at the University of Virginia, are the Born in Washington, D.C., she was Methodist Church in Harlem where parents of two teen-aged daughters. educated at Vassar College (A.B.), Richard serves as the senior pastor.

spring 2013 | 39 class NOtes

s s Darryl I. Owens D’98 is presi- 40 80 dent elect of the Association of Professional Charles H. Mercer D’43, a retired D. Stephen Long D’87, G’90, Chaplains, a national organization with over United Methodist pastor and recipient of the professor of systematic theology at Marquette 4,300 members. He will assume the presidency 2003 Duke Divinity School Alumni Association University in Milwaukee, Wis., has published in 2014. He is a chaplain at the University of Distinguished Alumnus Award, continues to preach, Hebrews in the series Belief: A Theological North Carolina Hospitals in Chapel Hill, N.C., teach, and mentor. He and his wife, Florrie Commentary on the Bible (Westminster John where he is the Women’s Services chaplain and Smythe Mercer N’42, are residents Knox, 2011). grief counselor. of Croasdaile Village in Durham, N.C. Shelley A. Wilson D’88, founder s s and pastor of High Country United Church of Christ 00 60 in Vilas, N.C., was featured in a Watauga Democrat Fred Bahnson D’00 is the new director S T Kimbrough Jr. D’62, research article Sept. 4, 2012, about the 10th anniversary of the “Food, Faith, & Religious Leadership fellow with the Center for Studies in the Wesleyan of the socially engaged church congregation. Initiative” at Wake Forest School of Divinity. He Tradition at Duke Divinity School and founder of is co-author of Making Peace with the Land The Charles Wesley Society, has written Radical , presi- William J. Barber II D’89 (InterVarsity Press, 2012) and was the co-founder Grace: Justice for the Poor and Marginalized— dent of the North Carolina chapter of the NAACP, of Anathoth Community Garden in 2005, a Charles Wesley’s Views for the Twenty-First is the 2013 recipient of the “Friend of Education church-supported agriculture ministry in Cedar Century (Cascade, 2013). Award” presented by the North Carolina Grove, N.C., which he then directed until 2009. Association of Educators (NCAE). He is the senior Fred and his wife, Elizabeth Bahnson Edgar H. “Ed” Ellis D’67, a United pastor at Greenleaf Christian Church (Disciples D’08, and three sons live in Transylvania Methodist minister now retired in Columbia, S.C., of Christ) in Goldsboro, N.C., and chairman County, N.C. has been elected for service on the National of Rebuilding Broken Places Community Alumni Council of Duke Divinity School. Development Corporation. T. Judson Dunlap D’01 and his wife, Laura A. Dunlap D’05, along with J. Christian Wilson T’67, D’70, s their daughter, Grace Elizabeth, welcome their D’72, G’77, is a new member of the Divinity 90 second daughter, Kennedy Brooke, born Dec. School’s National Alumni Council. Now a resident has been Keith Gammons D’93 26, 2012. Judson and Laura are Elders in Full of Chapel Hill, N.C., he is retired from United named publisher at Smyth & Helwys Publishing, Connection with the North Carolina Conference, Methodist parish ministry in the Western North an ecumenical publisher of church curricula, currently serving in the Gateway & Fairway Carolina Conference and a career in college books for pastors and scholars, and digital Districts. They reside in Aberdeen, N.C. chaplaincy and teaching. resources. He came to Smyth & Helwys in 2001 as book editor and began serving as director of L. Roger Owens D’01, G’06 is editorial and design in 2007. He and his family co-pastor with his wife, Ginger Thomas live in Macon, Ga. s D’01, of Duke Memorial United Methodist 70 Church in Durham, N.C. He has written Abba, Stephen C. Gray D’72 and his recently John P. Cleveland D’94 Give Me a Word: The Path of Spiritual Direction wife, Lennie, have retired to Brunswick, Maine. accepted a position at NYU-Polytechnic located (Paraclete, 2012). He served for the past 12 years as conference in Brooklyn, N.Y., as director of the tutoring minister for the Indiana-Kentucky Conference of center. He was employed previously at Pace Anna Kate Ellerman Shurley the United Church of Christ. University in a similar capacity. D’01, D’06 completed the Ph.D. in pastoral theology at Princeton Theological Seminary Vergel L. Lattimore III D’77 of Chase City, Kerry Halbert D’94 in May 2012. She and her husband, Will—a presented the Alfred E. White Endowed Heritage Va., has written Understanding the Pastorate Presbyterian pastor—are the parents of Virginia, Lecture Series, “Living Pastoral Theology: New (Tate, 2012). age 2, and Oliver, who was born Dec. 26, 2012. Dimensions and Interpretation” in February at Hood She had worked for three years as a chaplain Theological Seminary in Salisbury, N.C., where he and his wife, Dr. Carl H. King D’95 with people with developmental disabilities. They now serves as vice president of academic affairs Stacy King, announce the birth of their daughter, live in Titusville, N.J. and professor of pastoral psychology. Amalia Noel, born Sep. 27, 2012. Carl is senior minister at University United Methodist Church, Chapel Hill, N.C.

40 | DIVINITY CLASS NOTES

Thomas C. Broom Jr. D’02 is a Christian Church in Tucson, Ariz. She previ- were married June 16, 2012, at Alamo Heights chaplain on active duty with the New Mexico ously served a parish in Wilmington, N.C., and United Methodist Church in San Antonio, Texas, National Guard in the Northern Sinai with a multi- did mission work in Honduras and El Salvador. by senior pastor David McNitzky D’80. The national peacekeeping force. His father, Thomas She and her husband Marco are the parents of a minister to older adults at Alamo Heights is C. Broom Sr. D’90, is pastor of Center United daughter, Krysia. Harold Burkhardt D’50. Matt and Stephanie live Methodist Church in Tucumcari, N.M. in Dubuque, Iowa, where he is assistant professor Mandy E. McMichael D’05, D’06 of Old Testament at the University of Dubuque Eric M. Sapp D’02, S’02 and his has been awarded a dissertation fellowship from Theological Seminary and she is pastor of wife, Julie, announce the birth of Beckett Owen the Louisville Institute as she completes her book, Epworth United Methodist Church. Nov. 12, 2012. Eric is a founding partner of the Religion, Miss America, and the Construction of Katie Roberts D’09 and Andy Lee Eleison Group and executive director of American Southern Womanhood. She and her husband, Lineberger were married July 14, 2012. She Values Network. They reside in Great Falls, Va. Chad Eggleston D’03, G’09, is the associate pastor at Aldersgate United serve on the faculty at Huntingdon College in Methodist Church in Shelby, N.C., and he is an Ken Walden D’02 has authored Montgomery, Ala. M.Div. student at Union Presbyterian Seminary in Challenges Faced by Iraq War Reservists Charlotte, N.C. and Their Families: A Soul Care Approach for Brittany E. Wilson D’05 was Chaplains and Pastors (Wipf & Stock Publishers, awarded the Ph.D. degree in May 2012 from s 2012). He is the university chaplain and assistant Princeton Theological Seminary. She is currently 10 professor of philosophy and religion at Claflin a visiting assistant professor of New Testament Lauren Durr Emery D’11 and her University in Orangeburg, S.C. at Duke Divinity School. husband, Matthew Emery T’07, are now living in Winston-Salem, N.C. She is the Scott Chrostek D’06 has published Summer Kinard D’03, D’05 antici- interim assistant chaplain at Elon University. pates publication this summer of her first novel, a book about the missional life entitled Pursuit: Can’t Buy Me Love: A Tale of Love, Friendship, Living Fully in Search of God’s Presence (Beacon Rebekah A. Eklund D’12 has and Lucha Libre, (Light Messages, 2013). She is Hill Press, 2013). He and his wife, Wendy been awarded a dissertation fellowship from the a resident of Durham, N.C. , are currently Lyons Chrostek D’06 Louisville Institute as she completes her book, serving on the staff of the United Methodist Lord, Teach Us How to Grieve: Jesus’ Laments Church of the Resurrection in Kansas City, Mo. Sharon Hodde Miller T’03, and Christian Hope. She lives in Baltimore, Md., and her husband, Scott is also on the Divinity School’s National D’07 Isaac “Ike” F. where she teaches in the Department of Theology , announce the birth of Isaac Alumni Council. Miller D’10 at Loyola University Maryland. Xavier on Aug. 28, 2012. The Millers reside in Hawthorn Woods, Ill., and Sharon and Ike are Sarah S. Howell T’08, D’12 was Got News? STAY IN TOUCH! pursuing doctoral degrees at Trinity Evangelical the winner of a competition for new music for Divinity School in Deerfield, Ill. Sharon continues a traditional text in the national competition You can email [email protected] to write her blog—“She Worships: Theology “New Songs and Hymns for Renewal” at United or go online at www.divinity.duke.edu/ for Women.” Theological Seminary in Dayton, Ohio. She used update to submit class notes or update the text, “behold the savior of mankind.” She your information. Daniel P. Rhodes D’03 and his wife, serves as associate minister for worship and Elizabeth, announce the Oct. 9, 2012 birth of young adults at Centenary United Methodist Rachel Elizabeth. They live in Raleigh, N.C. Church in Winston-Salem, N.C. and blogs at “Both/And.” Candice Ryals Provey T’04, D’10 has been named associate chaplain of Anna Layman Knox D’08 is the Yale University Church, New Haven, Conn. She new pastor at Hawley United Methodist Church had previously worked with Duke Engage, as in Hawley, Pa. following four years of service minister to young adults for First Presbyterian with a Methodist congregation in Durban, South Church, Durham, N.C., and with the Peace Corps Africa, where she met and married her husband, in Malawi. Simon Knox.

Ailsa Guardiola Gonzalez Stephanie Lind D’08 and D’05 has been installed as pastor of First Matthew Schlimm D’02, G’08

spring 2013 | 41 deaths

Mack B. Stokes D’35 of Perdido His wife, Zillah Merritt Rainwater WC’43, He is survived by four grandchildren and two Key, Fla., died Nov. 21, 2012. He was a United preceded him in death, and he is survived by great-grandchildren. Methodist bishop, elected in 1972, who served their daughter, Sandra Rainwater- George G. Henley D’51 of Aylett, the Jackson, Miss. Episcopal Area until his Brott T’75. Va., died Sept. 25, 2012. He was a Navy retirement in 1980. Before he was elected to veteran of World War II and a United Methodist the episcopacy, he taught systematic theology Walter “Mac” N. McDonald pastor serving parishes in Virginia for 40 years for 31 years at Candler School of Theology T’44, D’48 of Louisburg, N.C., died Aug. before retiring in 1987. His father and two at Emory University, where he also served in 28, 2012. As a United Methodist pastor he brothers were also United Methodist ministers. administrative roles. He continued to teach served churches in Ohio and North Carolina, He is survived by a son. and write for many years during retirement. but his primary work was 31 years of leader- He was born in 1911 in Korea, where his ship with the faculty and administration of Lawrence H. “Larry” parents were missionaries. Two of his brothers, Louisburg College where he was a professor of Greenwood Jr. D’56 of Shelby, J. Lemacks Stokes II D’32, religion and education and dean of students. N.C., died July 3, 2012. His 42 years of and James C. Stokes D’34, now He is survived by his wife of 62 years, Joyce appointed United Methodist ministry took place deceased, were also graduates of the Duke B. McDonald, two daughters, three sons, nine across the West Virginia Conference. In retire- University School of Religion/Divinity School. grandchildren, and four great-grandchildren. ment he and his wife moved to North Carolina Two sons, seven grandchildren, and two great- where he was active with programs of the grandchildren survive him. Glynn A. Oglesby D’46 of Orange Cleveland County Council on Aging. His wife, Park, Fla., died Feb. 28, 2013. He served for Jane Hicks Greenwood, two children, and three Julian A. Lindsey D’39 of 23 years as a United Methodist U.S. Navy grandchildren survive him. Winston-Salem, N.C., died Feb. 15, 2013. chaplain. In 1967 he founded the chaplaincy He was an Army Air Force chaplain in the program at Duval (now Shands) Medical Center C. Fred Harper D’56 of White European Theater of World War II and later a in Jacksonville, Fla. He is survived by his wife, House, Tenn., died Sept. 1, 2012. He was a parish minister and superintendent for over 42 Patricia, along with three sons, a daughter, and United Methodist pastor who served for 60 years with churches across the Western North five grandchildren. years in many middle Tennessee communities. Carolina Conference of the United Methodist He was an avid sports fan—especially for the Church. Two sons, Bryant Lindsey Douglas J. Toepel D’47 of Boston Red Sox and the Duke Blue Devils— T’63 and Stuart Lindsey D’34, Lincoln, Neb., died Nov. 6, 2012. He was and a longtime Rotarian. He is survived by his and two daughters, along with seven grandchil- a Lutheran pastor who served parishes in wife, Patty Sue Ray Harper, three daughters, dren and nine great-grandchildren, survive him. California, Pennsylvania and Nebraska. He three granddaughters, and one great-grandson. also taught for six years at Midland Lutheran Roland W. Rainwater D’43 College in Fremont, Neb. His wife, two children, Robert W. Morgan T’57, G’60, of Columbia, S.C., died Feb. 23, 2013. He three grandchildren, four step-grandchildren D’64 of Willow Spring, N.C., died Sept. was a U.S. Navy chaplain during World War and five step-great-grandchildren survive him. 28, 2012. He was a scholar of the German II in the Pacific Theater, including Iwo Jima language who served United Methodist and Okinawa. Later he served Methodist and Kenneth E. Beane D’51 of parishes across the North Carolina Conference. Presbyterian churches from the Outer Banks Fayetteville, N.C., died July 4, 2012. He was His wife, LaVette C. Morgan, three children, of North Carolina to California, Texas, and an Army Air Corps veteran of World War II, a four grandchildren, and seven step-grandchil- Tennessee. In 1975, his ministry shifted from United Methodist pastor in the North Carolina dren survive him. chaplaincy in mental health settings, including Conference, and a longtime chaplain with the William S. Hall Psychiatric Institute in the U.S. Air Force with meritorious service in Columbia, S.C., from which he retired in 1993. six foreign countries and across the nation.

42 | DIVINITY

Neill R. Lightfoot G’58 of Allen L. Puffenberger D’67 Anthony C. Busic D’88 of Salem, Abilene, Texas, died Sept. 18, 2012. He taught of Reynoldsburg, Ohio, died Jan. 3, 2013. He Va., died July 23, 2012. A United Methodist New Testament and biblical languages at served eight United Methodist parishes during minister and graduate of the Reynolds Abilene Christian University for 47 years, wrote his long career in the West Ohio Conference. Leadership program, he served several dozens of books and scholarly articles, and was His wife, Martha Kirby Puffenberger, two sons, parishes in the Virginia Conference. He is an elder in the Church of Christ. He is survived a daughter, and five grandchildren survive him. survived by his wife, Vickie Tetreault Busic, by his wife, Marjorie Floyd Lightfoot, three two daughters, and a son. daughters, a step-daughter, thirteen grandchil- Lawrence W. “Larry” Hendon dren, and seven great-grandchildren. D’77 of Gainesville, Fla., died May 19, 2012. Ronnie R. Dawson D’96 of Surf He was a chaplain (Lt. Col.) at the Air Force City, N.C., died Aug. 7, 2012. He was a former Wayne H. Wiley D’63 of Lynchburg, Academy in Colorado Springs, Colo., and aide to the late U.S. Senator John East of North Va., died May 31, 2012. He was a professor of overseas in Korea and Cuba. He also served Carolina and was later a pastor with several education and philosophy at James Madison Presbyterian churches in Virginia, Arkansas, rural United Methodist parishes in the North University (1973–1976) and Mount Olive Washington, and Florida. His wife, Ann Moore Carolina Conference. He is survived by his wife, College (1976–1979), a Fulbright Scholar Hendon, two sons, three daughters, and a Debra Heath Dawson, and a son. while at Central Virginia Community College granddaughter survive him. (1979–2001), and a United Methodist minister Steven C. Reinhartsen D’97 who served parishes in the Virginia Conference. A. Clark Jenkins D’77 of of Elon, N.C., died Sept. 13, 2012. He was a He is survived by his wife, Meriel Brown Wiley, Columbia, S.C., died Jan. 9, 2013. He was a Unitarian Universalist minister who served for two children, and seven grandchildren. United Methodist pastor who served parishes over two decades as a career counselor to over 36 years in North Carolina, South Carolina, students at Alamance Community College. His Grant J. Burns D’64 of Henderson, and Tennessee; and as superintendent of the wife, Mary Davis, and a son survive him. N.C., died June 15, 2012. He was a veteran of Spartanburg District in South Carolina and the the U.S. Army and a retired minister with the Morristown District in Tennessee. He is survived United Church of Christ. He is survived by his by his wife, Carolyn Pearson Jenkins, a son, a wife, Patricia Coghill Burns, two sons, and five daughter, and three granddaughters. grandchildren. Leonard E. “Lenny” Stadler Roy K. Patteson Jr. D’64, D’80 of Reidsville, N.C., died Oct. 22, 2012. G’67 of Harrisonburg, Va., died Aug. 30, He spent most of his career in ministry serving 2012. He was a minister in the Presbyterian as pastor of Weddington United Methodist Church (U.S.A.), whose teaching and admin- Church and published four books, including his istrative leadership posts included service at spiritual biography, From Hard Rock to Solid Peace College, Davidson County Community Rock, reflecting on his years as a member with College, the presidency at Southern Seminary “Blackfoot,” a southern rock band. His wife, Shana (now Southern Virginia University), Mary Morell Stadler, and two children survive him. Baldwin College, and the presidency of King College in Bristol, Tenn. Upon retirement he Timothy J. Hazen D’82 of and his wife became oil painters whose work Poqouson, Va., died July 18, 2012. A U.S. depicted venues from their travels in Italy and Navy veteran, he was a second-career Divinity New England. His wife, Pauline Cox Patteson, student and later a pastor. He is survived by his two sons, and four grandchildren survive him. wife, Eddice T. Hazen, a son, and a daughter.

springfall 20122013 | 43 meditation

Heart Language by Ellen Davis

The biblical writers mean to speak to our “hearts,” the alert Hebrew speaker might hear a pun, as shaddai also which is, in the metaphorical physiology of the Bible, the means “my breasts.” Could this be a wry allusion to how locus of cognition, spiritual vision, and will. Probably the Naomi sees her own body, once a source of life and joy, closest equivalent term in contemporary English is “imagi- now emptied by these three deaths? A group of indigenous nation.” But when the words of the Bible are read quickly, Christian women in the Peruvian Andes spoke out their with no particular thought to their meaning (as often own experience in response to the raw physicality of this happens in worship services), this carefully crafted heart image: “She looks hungry.” language cannot do its intended work of engaging and even A second woodcut comments on the line, “And they lifted transforming our imaginations. up their voice and wept still more” (1:14). In a commentary on the book of While the phrasing is standard biblical idiom, Ruth that is both verbal and visual, the image underscores the fact that weeping printmaker Margaret Adams Parker aloud is a fully embodied action. In my trans- and I seek to slow down readers (and lation, I mimic the Hebrew by rendering viewers!), in order to re-establish “voice” in the singular; in complementary the connection between heart and fashion, Parker portrays the three women as text. My (original) annotated trans- one solid body of grief and love. Moreover, lation is designed to give something it is impossible to distinguish one from the of the experience of reading this others. Two are young and one is old—but seemingly simple tale in Hebrew and which? One will leave Naomi and one will discovering its many subtle nuances. “stick by” her—but which? A young Jewish Artistic representations of Ruth are woman in Jerusalem looked at the image, and often romanticized, making a super- her eyes filled with tears: “They are like a ficial appeal to the imagination, tree.” She saw in the three intertwined figures but Parker’s twenty stark woodcuts an image of hope: the trunk is living, and new reveal the tragedy and the tension life will somehow spring from it. in this account of the death and resurrection of a family Since Parker and I had each worked on the book of Ruth within a community of smallholder farms. Visual commen- before beginning our collaboration, we initially expected tary on Scripture that probes the text deeply may play a that the woodcuts and the annotated translation would be crucial interpretive role particularly in our time, when many quick work. In fact, the project took well over two years, Christians are more adept at reading sophisticated images as together we considered different readings of the text, than complex texts. as translation and verbal interpretation influenced visual Parker’s portrait of Naomi evokes the line, “And the interpretation, and vice versa. In the end, the commentary woman was left without her two boys and without her we produced reflects a story that is far more complex— husband” (1:5). The reference to “boys” suggests how the emotionally, literarily, and theologically—than either of loss of adult sons feels to their mother, especially since us had imagined we would find in this little book. Ruth they died without issue—as children themselves, genealogi- may well be “the still small voice” in the Hebrew Bible. cally speaking. The portrait shows the gaunt face, the bony It attests to God’s presence and action, not in the great clenched hand, and the sagging breasts of the woman who dramatic events of sacred history, but rather in the ordinary is “empty,” as she says bluntly, because “Shaddai has done yet profound agonies and joys of people living together in me evil” (1:21). When Naomi uses that rare divine name, “good-faith,” the covenant virtue this book illumines.

44 | DIVINITY These images are taken from the book Who Are You, My Daughter? Reading Ruth through Image and Text (Westminster John Knox Press, 2003). In this annotated and illustrated translation of the book of Ruth, Ellen Davis and Margaret Adams Parker demonstrate how translation and art can be complementary forms of biblical interpretation. The three components of the book—translation, notes, and images— explore the story of Ruth as one of suffering and loss redeemed by steadfast faithfulness. The translation is loyal to the original; the notes reflect on Ruth’s story, literary form, lexical choices, and theological meaning; and the woodcuts provide a stimulating running narrative.

Margaret Adams Parker is a sculptor and printmaker whose work often deals with religious and social justice themes. She has taught as an adjunct instructor at Virginia Theological Seminary since 1991. www.margaretadamsparker.com Divinity Magazine Nonprofit Org U.S. Postage Duke Divinity School PAID Box 90966 Durham, NC Durham, North Carolina 27708-0966 Permit No. 60

www.divinity.duke.edu

Summoned Toward Wholeness A Conference On Food, Farming, and the Life of Faith

With Plenary Speakers: Organized by: Joel Salatin, Ellen Davis Scott Cairns, Matthew Sleeth Music by: Charles Pettee & FolkPsalm Workshops on: Developing a Local Food System Church Supported Agriculture Starting a Community Garden Moral Meat Eating? An Introduction to Bio-Intensive Gardening Teaching for Faithful Eating September 27-28, 2013 {Duke Divinity School} Growing Food in Impoverished Communities Farmworker Justice …. And Much More For Registration and Event Information: http://divinity.duke.edu/summoned