Boston University School of Theology Nonprofit Inside: US Postage 745 Commonwealth Avenue A Call for Justice from NAACP President PAID Cornell William Brooks (’87, Hon.’15) Boston, Massachusetts 02215 Boston MA Permit No. 1839 An Oasis for Young Latinos 175 Years of Bold Leadership at STH Summer 2015

I have been supported by BU. I have been empowered. I am really grateful

for that. I want BU School of Theology Summer 2015 to continue its legacy of supporting and empowering women to pursue their calling in ministry.

Nizzi S. Digan (’02) Digan has included a gift to STH in her estate plans. ARE YOU READY?

focus is made Education is a gift. Pass it on. possible by donations from MAKE YOUR IMPACT THROUGH A PLANNED GIFT. BU STH alumni and friends Contact us today at [email protected] or 800-645-2347. Photo by Jonathan Kannair Jonathan by Photo Boston University School of Theology Summer 2015

Dean MARY ELIZABETH MOORE He wasn’t just our teacher. Director of Development 175Years He was our friend. RAY JOYCE (Questrom’91) Alumni Relations Officer of Making History JACLYN K. JONES (’06) Editor For nearly two centuries, the School JULIE RATTEY of Theology’s leaders and alums Journal Reviewer have been breaking new ground in NATHAN BIENIEK (’09) religion around the world. Here are Contributing Writers a few highlights: LARA EHRLICH (UNI’03) William Fairfield Warren Anna Howard Shaw ANDREW THURSTON Designer SHOLA FRIEDENSOHN Cover photo 1872 As BU’s first president,William 1968 Yap Kim Hao (’54, ’68) becomes © Sagel & Kranefeld/Corbis Fairfield Warren helps the University the first Asian bishop of the Methodist Produced by Boston University become the first to open all divisions to Church in Malaysia and Singapore. In 1973, Marketing & Communications female students. Warren, a Methodist he is elected to serve as general secretary missionary who helped shape STH, also of the Christian Conference of Asia. focus is funded by donations from taught one of the country’s first courses alumni and friends to the Boston in comparative religion at BU. 1977 Josiah Kibira (’64) is elected University School of Theology Annual Fund. Learn more at as the first African president of the www.bu.edu/sth/giving. 1878 STH students Anna Oliver Lutheran World Federation. and Anna Howard Shaw become the Opinions expressed in focus do not necessarily reflect the views first women in the United States to 2009 Mary Elizabeth Moore becomes of Boston University. receive theology degrees. In 1880, STH’s first woman dean, making her the Shaw becomes one of the first women fifth woman in the world to hold a presi- ordained in any branch of Methodism. dential role in United Methodist Church STAY CONNECTED TO THE Howard Thurman theological schools. SCHOOL OF THEOLOGY 1902 Methodist minister Edgar Helms Professor Harrell F. Beck (1922–1987) Keep up with STH, share (1893, Hon.’40) founds Goodwill your latest news, and access 2014 Doris J. García Rivera (’06) brought the Hebrew Bible to life as no one else could. free religious articles at Industries in Boston while teaching is elected the first woman president STH is carrying on his legacy with the http://go.bu.edu/focus/alums. applied Christianity at STH. Goodwill, of the Evangelical Seminary of Puerto which calls itself “one of the region’s first Rico. An alum making similar strides HARRELL F. BECK CHAIR models of a successful social enterprise,” is Lallene J. Rector (’78, GRS’86), who now boasts 165 member organizations was elected the first woman president OF HEBREW SCRIPTURE. worldwide. of Garrett-Evangelical Theological Seminary in 2013. Help us to fully endow this historic position. Please recycle 1953 Howard Thurman (Hon.’67) In keeping with Boston University’s begins his role as dean of Marsh Chapel To contribute, email [email protected], call commitment to sustainability, this and the first black dean at a predomi- publication is printed on FSC-certified 617-353-2349, or visit www.bu.edu/sth/giving. paper. nantly white university.

0615 Mary Elizabeth Moore Photos of Warren and Thurman by BU Photography; Shaw courtesy the Library Congress (LC-USZ62-20177); Moore Vernon Doucette TABLE of CONTENTS

DEAN’S MESSAGE 2 JOURNAL: A GUIDE TO RADICAL TRANSFORMATION

FEATURES TRANSFORMATION TIP #1: 18 TRANSFORMATION TIP #5: 42 To move ahead, look behind Lead with your head. And your heart. Helping with Homework— 11 More than 175 years ago, STH began In the quest for spiritual wisdom, book and Housework its work in transformational leadership. smarts can only take us partway A resident assistant on the path to Today, the tradition continues. By Susannah Heschel, Eli Black Professor ordination guides his fellow students By Dean Mary Elizabeth Moore of Jewish Studies at Dartmouth College in everything from daily devotions to dishwashing TRANSFORMATION TIP #2: 26 TRANSFORMATION TIP #6: 46 Make a radical change. Put your body on the line The Energy of Ancestors 12 It’s worth the struggle. The NAACP president reminds the STH At one of New England’s oldest black Six keys to help churches around the community that working for justice means churches—founded in 1874 by a former world thrive in tough times putting our bodies where our beliefs are— slave—a doctoral student is using the past By Paul Dietterich (’53, ’61) and even in the midst of danger to shape the future Inagrace Dietterich of the Center for By Cornell William Brooks (’87, Hon.’15), Parish Development in Chicago president and CEO of the National Association The Cultural Detective 14 for the Advancement of Colored People When good intentions are misconstrued (NAACP) and tempers flare, churches call on Grace TRANSFORMATION TIP #3: 32 Cajiuat to restore the peace Adapt to changing needs Recognizing the power of Latino/a religious leadership can help the US Church evolve Awakening of a Nation 16 ALSO IN THIS ISSUE Singapore’s first Asian Methodist bishop By Cristian De La Rosa, clinical assistant professor of contextual theology & practice helps his country—and the Church—build STH News: Latino leadership, 4 a postcolonial identity Sons of Serendip, STH tackles TRANSFORMATION TIP #4: 36 student debt, and more Harness the power of storytelling Writing about our spiritual journeys helps STH Celebrates 175 Years 51 make us stronger of Making History By Claire E. Wolfteich, associate professor of practical theology and spirituality studies Photo by BU Photography Opposite: Photo courtesy of the Beck family

FEATURE

DEAN’S MESSAGE

THE VIA TRANSFORMATIVA however, contention is not an end in 1. Central Committee transforming leadership, as distinct from of leaders and communities if they are BY MARY ELIZABETH MOORE itself. The human family longs for trans- (WCC), “An Invitation to transactional leadership (directing the to address the aches of our hurting formation, yet we struggle to find path- the Pilgrimage of Justice and simple exchange of goods and services). world and transform racism and classism Peace, Rev.,” Doc. #GEN05 This has been an academic year to ways that promise life. rev, Geneva, Switzerland, He said that transforming leadership into relationships of dignity; sexual and remember. In 2014–2015, we celebrated July 2–8, 2014, 1. Access at: “occurs when one or gender disputes into the 175th anniversary of the founding THE THREE PATHS TO PEACE GEN05rev_APPROVED_ more persons engage causes for listening of the Boston University School of Religious bodies are seeking their InvitationPilgrimageJusticePeace. with others in such a and inclusion; and pdf. Theology. We witnessed devastating voices in this fray. In its Tenth way that leaders and Purpose and transformation are differences in theo- racial violence at the same time that we Assembly in Busan, Republic of Korea, 2. Ibid., 4. followers raise one logical perspectives commemorated the 50th anniversary of the World Council of Churches 3. James MacGregor Burns, another to higher complementary. When a and religious prac- Dean Mary Elizabeth Moore Leadership (New York: landmark legislative acts for voting and (WCC) issued “An Invitation to the HarperPerennial, 2010, 1978), 19. levels of motiva- community identifies a purpose tices into celebra- civil rights, social security, and elemen- Pilgrimage of Justice and Peace,” tion and morality.”4 tions of difference. 4. Ibid., 19–20. tary and secondary education. As this challenging all people “to engage Purpose and transfor- but takes no steps toward A colleague 5. See, for example: Walter issue of focus went to press, 37 states their God-given gifts in transforming Fluker, Ethical Leadership: The mation are comple- achieving it, that purpose may in peacebuilding allow gay marriage, and the US Supreme actions.” It then called churches to Quest for Character, Civility, mentary. When a recently expressed Court was scheduled to hear a milestone be “communities of healing and and Community (Minneapolis: community identi- lie dormant for years. When a the wish that a Augsburg Fortress, 2009); case on same-sex marriage. Political hall- compassion,” heralding the Good News fies a purpose but community works toward Nelson Mandela Margaret Wheatley, Finding Our ways and religious communities are torn and a vision of justice and peace.1 The takes no steps toward would arise in the Way: Leadership for an Uncertain transformation without purpose, asunder by diverse points of view, often WCC statement identified three Time (San Francisco: Berrett- achieving it, that pur- Middle East, where expressed in ways that obliterate anyone dimensions of this work: via positiva, Koehler, 2005); Ronald A. pose may lie dormant or with a destructive aim, the multiple countries who differs. Whatever your social and for celebrating gifts; via negativa, for Heifetz, The Practice of Adaptive for years. When a and peoples are Leadership: Tools and Tactics for results might be diffuse, political views, you will recognize the attending to wounds; and via trans- community works torn by conflict. I Changing Your Organization and the urgency to stand face to face with formativa, for transforming injustices. World (Watertown, MA: Harvard toward transforma- demeaning, or even violent. also long for such human beings who are like you and In describing the latter, the WCC Business Press, 2009); “Rendle tion without purpose, a transformative different from you, and confront the urged both personal and social trans- Challenges Congregational or with a destructive leader—in the human questions that challenge our formation.2 All three pathways are Leaders to Think in New Ways,” aim, the results might Middle East, the Unitarian Universalist Association, global society. important to a world aching for justice, accessed April 24, 2015, http:// be diffuse, demeaning, or even violent. conflict-ridden streets of the US, and Our alums and friends live in many peace, and ecological sustainability, www.uua.org/governance/lead- beyond. Yet I recognize the greatness different societies around the world, and they all require transformative ership/uuu/2007/rendle-speech. WAITING FOR ANOTHER MANDELA? of the people I meet every day. I have but we all share a deep longing for jus- leadership. Purpose and transformative action are the privilege to meet with many alums tice and peace. Our societies can come Scholars of leadership have added themselves not enough to enact posi- and friends of STH, and to walk the unraveled as people with varying per- their voices as well. Literature on tive change. Contemporary leadership halls each day with amazing faculty, spectives argue their contrary goals this topic has multiplied since James theorists like Walter E. Fluker (’88, students, and administrators. These are and strategies to the point of stagnation. MacGregor Burns wrote Leadership in GRS’88), STH’s Martin Luther King, great people doing great work. They Similarly, we glimpse ecological devasta- 1978. Burns named the crucial leadership Jr. Professor of Ethical Leadership, are transformative leaders, and the tion through a glass darkly, but continue variable as “purpose,” a theme that per- recognize the urgency of analyzing articles in this issue give glimpses of to argue while climate extremes escalate sists.3 Even the idea of transformational and responding to complicated social their leadership. We have a long road and natural resources decline. Conten­ leadership stretches back to those days contexts, which are marked by cultural ahead, and dreams of justice, peace, and tion is vital if we are to hear all voices in when studies in this area were emerg- diversities, power structures, and sys- sustainability yet to fulfill. Viva the via 5 the process of analyzing and strategizing; ing. Burns described what he called Photo by Chitose Suzuki temic relationships. Much is required transformativa! q

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STH TACKLES STUDENT DEBT STH’S GOT TALENT

With an average salary of Endowment, STH launched the “What we’re really after,” says $47,540, US clergy aren’t raking Stewardship Thinking, Economic Stone, “is to provide some cur- in the dough—for comparison, BU Wellbeing, and Reduction of Debt ricular training for students that Questrom School of Business MBA (STEWARD) program to study will help them think about their alums can expect to average about and address student indebtedness. finances early on, before they twice that figure in their first post- STEWARD instills financial graduate.” graduation jobs. To assist all of its stewardship skills that students To get an even clearer picture of students, pulpit-bound or otherwise, can apply whether they’re tak- its students’ financial needs, and to STH keeps its annual tuition rela- ing out a student loan, balancing step up job placement support, STH tively low: At $18,176, it’s less than a budget, or managing church is researching students’ debt pro- half what BU undergrads pay. And finances. STH requires all of its files, conducting focus groups with thanks in part to numerous scholar- master’s degree students who alums about their financial health, ships, fellowships, and assistantships, are receiving financial aid from and examining best job placement 44 percent of the School’s Master of BU—“which is almost all of practices at other institutions. Learn Divinity students graduate debt free. them,” Bryan Stone, associate how you can financially support But the School wanted to do more. dean for academic affairs, told STH students at www.bu.edu/sth In fall 2014, with a three-year, BU Today—to take the seven- (click “giving”) or by calling the $250,000 grant from the Lilly class program. alumni office at617-353-2349 . q

PARTNERING AGAINST eliminate poverty and inequity in rial care of our neighbors,” says POVERTY the United States.” Swancutt. “The call is central to A research associate professor of Judaism, Christianity, and Islam.” Ever since earning her doctor- Bible, religion & global justice at But while more than 45 million ate in religion, Diana Swancutt STH, and BPC’s executive direc- people in the US live in poverty, has been seeking ways to make tor, Swancutt is offering talks, most churches spend the majority academics meaningful to civic of their budgets on salaries. And life. Then she read about Paul according to the Bread for the Farmer, who cofounded Partners World Institute, only 1 in every 20 More than 45 million people In Health, a nonprofit bringing bags of food assistance comes from health care to the world’s most in the US live in poverty. a charitable organization; the gov- impoverished people. Swancutt ernment provides the rest. decided “to use my education and Agreeing on the best means to contacts to attack poverty in the conferences, and civic events that tackle poverty may be challeng- Beginning with their soul- Christian (’12) (center), harpist “It was just really inspiring to see ways and fields I know best.” In will “bring together great think- ing, but Swancutt says, “We thrive ful audition featuring Keane’s Mason Morton (CFA’12), cel- so much talent and hear so many January 2014, she cofounded the ers and activists” to engage the in solidarity, by embracing our “Somewhere Only We Know,” list and vocalist Kendall Ramseur beautiful stories of overcoming Boston Poverty Consortium (BPC) BU community. She also hopes to interconnections. The religious call the quartet Sons of Serendip (CFA’12), and pianist and guitarist obstacles and persevering through as a “think tank and nationwide encourage religious groups to place to solidarity is unequivocal, creat- won over America’s Got Talent Cordaro Rodriguez (LAW’12) met tough times, and working hard to network of scholar-activists of those in need at the center of their ing space for dialogue.” Join the audiences and judges, placing as graduate students at BU. They reach your goals,” Christian told BU religion; civic and religious lead- collective spiritual life. “Well over consortium­ at www.poverty fourth in the television show’s formed the quartet to audition for Today. Order the group’s first album

ers; and organizations working to 1,500 biblical verses call for mate- consortium.org. q Photo by Jackie Ricciardi 2014 season. Lead vocalist Micah the show. at www.sonsofserendip.com. q

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WISDOM FOR 2024 Counseling that the oppressor seeks to impose STUDENT HOUSING Center of upon you.” GOAL: CAMPAIGN UPDATE STH gathered its 2014 Trinity Church ON A MISSION WITH TWO YEARS TO GO... $2.5M Distinguished Alumni Award in Boston, Kyle recipients for the panel, “What Massachusetts, Bozentko Are the Three Greatest Challenges about “a lack (’10), execu- wo fully funded profes- RAISED: REMAINING: Facing Us in the Next Decade?” of understand- tive director of sorships, an online doc- CAMPAIGN GOAL: $1.7M $0.8M on September 18. Here are some ing of our cooperative power”: the Jefferson tor of ministry program, of their thoughts. “What if we believe . . . that all Center and T that our God has called us to do Jefferson and a chaplaincy track are Titus Presler is possible? What would we do? Action in Saint Paul, Minnesota, among the latest offerings at (’95), pastor, How would we understand inertia about combating disengagement: the School of Theology, thanks $15M scholar, and as our past and forward movement “In my work, what we try to do to its first-ever campaign. STH missionary, as our progress?” is really provide tools and plat- has surpassed its $15 million RAISED: GLOBAL ENGAGEMENT on the fear of forms for people to tap into their goal and has until fall 2017 to FELLOWSHIPS GOAL: human differ- Love Henry own sense of agency, by learn- meet its aspirational goal of ences and the Whelchel, Jr. ing from one another, by being $25 million. Here’s the latest hostilities that result: “Living in (’62), pastor, in a room with people whom 101% the way of the Cross, we must be professor, and they either disagree with or felt news by the numbers. $1M willing to be agents of reconcilia- community like they would never cross paths RAISED: tion, servants of reconciliation, in activist, about with in their daily life . . . to work the alienations of our age around threats to iden- together to create something ENDOWED ­SCHOLARSHIPS ASPIRATIONAL difference.” tity and self-respect: “If you are they’re proud of.” GOAL: GOAL: $500K oppressed . . . you must constantly Watch the panel at www Zina Jacque (’97, ’05), Illinois aim to negate and correct the dis- .livestream.com (search $3.7M $25M pastor and founder of the Pastoral torted image of your humanity “2014 STH”). q RELIGION AND THE ARTS: WHAT YOU DON’T KNOW RAISED: RAISED: HARRELL F. BECK CHAIR OF HEBREW SCRIPTURE GOAL: The delight of listening to a beau- The RAI, which Shenton STH students “interested in tiful piece of music or contem- launched this academic year with doing creative, interdisciplinary, $1M plating a striking photograph can financial support from STH, will multimedia kinds of work is $2.05M 60% be spiritual experiences, but people publicize Boston-area events and expanding,” hopes the initiative RAISED: may not recognize them as such, says programs that are at the intersec- will appeal to those seeking non- Andrew Shenton, an associate pro- tion of spirituality and the arts. It traditional angles in theological $846,000 fessor of music. That might change will also help STH students find studies. thanks to Shenton’s new Religion relevant courses among the RAI’s kickoff event was a RECORD NUMBER OF ALUMS WHO Help support the campaign & the Arts Initiative (RAI), which University’s thousands of offer- religion-themed poetry competi- GAVE TO STH IN FISCAL YEAR 2014: at www.bu.edu/sth/giving. he hopes will help BU community ings, such as College of Arts & tion for BU students, faculty, All dollar figures are accurate members “engage with the arts in Sciences classes covering religious staff, and alums. Learn more at 869 as of May 2015. any sort of way that will help medi- art and architecture. Shenton, sites.bu.edu/religionand

Photos by Melissa Ostrow ate their relationship with God.” who believes that the number of thearts. q

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“SOMOS POCOS, PERO HACEMOS RUIDO” STH LAUNCHES INSTITUTE FOR YOUNG LATINO CLERGY

“WE’RE JUST A FEW, BUT WE’RE SO LOUD.” STH LATINOS ARE The Latino community in the SPARKING CONVERSATION ON CAMPUS AND MAKING AN IMPACT United States is growing: in WELL BEYOND COMM. AVE. 2013, Hispanics and Latinos made up 17.1 percent of the popula- BY JULIE RATTEY The association has 17 mem- tion, compared to 12.5 percent in bers, including some non-His- 2000, according to the US Census On any given day in the School panic/Latino students. It organizes Bureau. But after more than a of Theology’s Muelder Chapel, a Raíces Latinas’ (roughly, “Latin decade of trying to plan ministries you might find someone en- Roots”) Week every spring, for this demographic, churches gaged in quiet prayer. But on one featuring arts events and discus- nationwide still aren’t keeping pace, fall Thursday, the room was awash sions on topics from immigration says Cristian De La Rosa, a clini- in salsa music as students and faculty reform to Latino representation in cal assistant professor of contextual twirled and swayed at “Dance Salsa, academia. The public—Latino or Yara González-Justiniano theology & practice. To identify Eat Salsa” for National Hispanic otherwise—is welcome to partici- and prepare young adult Latinos for Heritage Month. “It was a fun sors Hispanic doctoral students. leadership roles in their churches moment, but it could also have been Starting in 2014, the group began and communities, De La Rosa In an off-campus excursion in summer 2014, STH’s Raíces Latinas Leadership Institute par- a sacred moment for a lot of peo- González-Justiniano describes fundraising to sponsor tutoring secured a $100,000 Young Clergy ticipants visited Harvard to hear Roberto Mata (center), a doctoral candidate at Harvard Divinity School, speak about his experiences in academia. ple,” said Yara González-Justiniano for aspiring university students in Initiative Grant from the General the STH Hispanic/Latino (’14, ’19), who helped organize Cuba—an outcropping of an STH Board of Higher Education & who are current or prospective cernment of call, leadership, and the event with the STH Hispanic/ Student Association as an travel seminar to the country. Ministry of the United Methodist Methodist clergy. (Though the theological study. Participants also Latino Student Association (HLSA). González-Justiniano describes Church (UMC). institute shares a name with the engage in service learning: through oasis and a family, a place “We were having our culture dis- HLSA as an oasis and a family, a STH Hispanic/Latino Student informational visits to community played in the church.” to be with others who share place to be with others who share Association events, they are sepa- organizations, the students learn In fall 2012, González- the same language and understand rate entities.) The institute’s 40 how Methodist Latino professionals the same language and Justiniano was a new transfer the challenges of living in a dif- “We’re looking at young Latinos participants were recruited by apply theological training to secular student from Puerto Rico, work- understand the challenges of ferent culture. “It lets you keep as agents of transformation STH from around the United leadership duties. ing toward ordination in the connected not just to the commu- States and its territories. Several “We’re looking at young Latinos living in a different culture. Disciples of Christ Church and a nity in school, but to your roots.” within the institutional church, are graduates of the Hispanic as agents of transformation within career teaching in a Puerto Rican González-Justiniano says people within communities, Youth Leadership Academy, a the institutional church, within seminary or university. There are always surprised by how much UMC initiative for high school communities, wherever they wherever they serve.” were about 10 Latinos at STH pate, and the discussions explore HLSA accomplishes for its size. and college youth. serve,” says De La Rosa. “We’re at the time, she says, and they how Latino issues “impact not just “Somos pocos, pero hacemos ruido,” she —Cristian De La Rosa The institute consists of 3 six- basically providing the space, the quickly bonded. At the sugges- us,” says González-Justiniano, always says. “We’re just a few, but day sessions of worship, service platform within which to talk and tion of Clinical Assistant Professor “but the larger society.” Other we’re so loud.” q learning, mentoring, workshops, to build.” q Cristian De La Rosa, González- projects include peer mentor- and other activities. The curricu- Justiniano and three other students ing and counseling, partnerships The three-year grant allowed lum, which De La Rosa created formed HLSA to create commu- with community organizations, Follow HLSA on Facebook (search STH to create and fund the with a Methodist Latino advisory To learn more, email nity, share their culture with oth- and connecting members with “STH-Hispanic/Latin@ Student Raíces Latinas (roughly, “Latin board of US religious leaders and [email protected] ers, and address topics of concern resources including the Hispanic Association”). Roots”) Leadership Institute, members of the STH commu- or call 617-353-3058.

to US Latinos. Theological Initiative, which spon- Photo by Saul Miranda Photo by Pedro Pillot geared for Latinos ages 19 to 35 nity, covers topics including dis-

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STH NEWS FEATURE

PEACE PRACTICE HELPING WITH HOMEWORK

Med students Luce Foundation, students now learning institutions in North —AND HOUSEWORK have residen- have that opportunity. The clinic America. But there’s plenty of cies. Law stu- will help connect students with work to be done. “People real- A RESIDENT ASSISTANT ON THE PATH TO ORDINATION GUIDES HIS FELLOW dents have congregations and organizations ize that they’re living in a world STUDENTS IN EVERYTHING FROM DAILY DEVOTIONS TO DISHWASHING clerkships. But where they can gain practical where they’ll be working with for students experience, says Clinic Codirector neighbors of different faith tradi- BY LARA EHRLICH lives—physical, mental, social, emo- of Religion Salma Kazmi. It will also encour- tions,” says Kazmi. “Even within tional—into their relationship to God. Salma Kazmi & Conflict age interreligious understanding by congregations, the incidents of By the end of their first day as residents “It was a turning point for me to say, Transformation (RCT), who are organizing visits to worship events interfaith marriage are increasing, of the School of Theology House, the ‘I want to think deeply about theologi- learning how to build peace and such as a Jewish Shabbat dinner and they’re going to need to find 21 seminarians had already shared their cal issues—but in the service of living justice in communities, there’s no and Jumu’ah, the Muslim Friday ways to incorporate families of all dreams for the future: one is studying a whole life in my faith.’” Needham’s equally established way to prac- prayer service. types.” Students realize, she says, to be a chaplain, another plans to be holistic approach to religion draws tice their skills. Thanks to the The field of conflict transfor- that building communities in new a nonprofit administrator, and a third on the teachings of John Wesley who ways will be “an integral part of RCT Clinic, launched by STH mation is relatively small: Kazmi Sam Needham aspires “to be C.S. Lewis,” says Sam “attached every sphere of life to fol- in fall 2014 through a three-year, says the program at STH is one their leadership as they move Needham (’15). He advises them all as lowing God’s plan,” Needham says. q $350,000 grant from the Henry of only about 25 among higher- into ministry.” the resident assistant (RA) at Theology Needham brings this perspec- House, the historic brownstone where tive to Theology House, where he the seminarians live, work, cook, and hosts weekly community dinners and PROGRAMS FOR TOMORROW’S TRANSFORMATIONAL LEADERS study together as part of an intentional monthly house meetings, as well as community. advises residents in all dimensions of God’s call doesn’t conform to of Ministry in Transformational online courses, four seminars in “We all make a com- their lives, from thinking critically one model. You might discover Leadership helps religious lead- Boston, and a year of thesis work. “I love that we’re called mitment to discern in our about their studies to coordinating with a desire to attend seminary as a ers polish the skills they need for Students attend full time or part to be generalists” to vocation together,” while housemates about cleaning the dishes. college freshman or as a working such tasks. The diverse character time, must have at least three pursuing independent “I want my residents to feel equally parent in your forties. You could of the three-year program—par- years of full-time professional serve a community of paths, says Needham, who, confident coming to me with a concern be called to preach from a sub- ticipants hail from disciplines ministry, and complete the pro- individuals with “diverse, like his advisees, is earning about a roommate and a question about urban pulpit or counsel soldiers ranging from systematic theology gram within five years. a master of divinity. their vocation,” says Needham, who overseas. In fall 2014, with the to pastoral care—distinguishes it The flexible new approach multifaceted lives.” Needham embarked is also president of the STH Student help of distance-learning tech- from many other programs in the to learning—which has also fos- —Sam Needham on his path to ordained Association. nologies, STH launched new and country, says Anastasia Kidd (’04, tered a new In-Service Master ministry a few years ago Needham considers his work at revised programs to better accom- ’17), director of admissions. of Divinity program and a while serving as direc- Theology House and the student asso- modate the diverse callings (and Using their own profes- Chaplaincy Track—is attracting tor of resident life at K-State Wesley, ciation good training for the ministry. schedules) of prospective students. sional experiences as case stud- more students. The School typi- a campus ministry of the United “As a pastor, chaplain, or youth minis- Whether they’re guiding ies, students discuss not only cally admits 2 to 3 students annu- Methodist Church connected with ter, we are asked to have confidence in congregations through tension- how to transform communities, ally into its doctor of ministry; Kansas State University. He was leading theology, elderly care, first aid, music, riddled mergers or building but themselves, whether that fall 2014 alone brought in 11, a theological discussion group when he and even tax law for nonprofit orga- harmony in racially diverse means confronting uncomfort- including those from as far away realized that “I cared a lot about how nizations,” he says. “I love that we’re neighborhoods, religious lead- able prejudices or developing as Ireland and Jamaica. “It’s really the students connected their minds to called to be generalists” to serve a com- ers are constantly called on to practices of spiritual nourishment exciting,” says Kidd, “to see how the faith.” He also cared about whether munity of individuals with “diverse, navigate change and transform to sustain their leadership work. God’s 21st-century call is being q

Photo by Pippa Mpunzwana they were integrating all aspects of their multifaceted lives.” communities. STH’s new Doctor The program consists of four lived out in a variety of ways.” q Photo by Sarah Khan

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FEATURE

THE ENERGY OF ANCESTORS

AT ONE OF NEW ENGLAND’S OLDEST BLACK CHURCHES—FOUNDED IN “Growing up, all of the pastors in Dorchester, and Mattapan in Boston. 1874 BY A FORMER SLAVE—A DOCTORAL STUDENT IS USING THE PAST the Baptist churches were old and The church has partnered with BU to TO SHAPE THE FUTURE bald-headed,” jokes Crowley of his enroll incarcerated African Americans upbringing in Georgia. Those rumpled in degree programs and joined with BY ANDREW THURSTON “It gives me a charge, the energy pastors were conservative, too. After Dorchester’s Brookview House to help I need to keep going forward,” says a sermon on the likelihood of “gay homeless women and children. In 1847, 29-year-old Edmond Myrtle’s current senior pastor and people going to hell,” 11-year-old One of Crowley’s biggest projects, Kelley—born into slavery and STH doctoral student, Brandon Crowley told his grandmother he however, is right across the street property of the White family of Thomas Crowley (’12, ’19), of the didn’t get it: God loves everyone, from the church. When he first joined Brandon Thomas Crowley Columbia, Tennessee—became a church’s history. Crowley has helped but gays are going to hell? “I said, ‘I Myrtle, Crowley was sorting through free man. His wife and four chil- open a small church museum that think God’s calling me to stand up an old closet when he found a set of dren, slaves of one J. Knox Walker, includes the freedom papers of early for something.’” She “looked at me blueprints for church-backed affordable were not so fortunate. It would take members and letters from Martin kind of strange”; later she’d wonder housing, a dream his predecessor had four years for Kelley, a preacher Luther King, Jr. (GRS’55, Hon.’59), how her grandson’s four theologi- held close but never been able to bring and the future founder of Myrtle a frequent visitor to Myrtle during cal degrees—two from BU, one from fully to life. Crowley decided to make Baptist Church in West Newton, his time at BU. Walking through the Morehouse, and one from Harvard— it happen. With a grant from the city, Massachusetts, to buy his family’s museum allows Crowley to “feel the would enable him to make a living. the church finalized plans for seven freedom. In an era energy of these ancestors who built Since becoming senior pastor at affordable housing units. when the average New this church at a time in history when Myrtle in 2009, Crowley’s living has “We are changing and evolving “Doors have been England mill-hand racism, segregation, degradation, and been revitalizing the storied institution, into a very different church now,” says “not necessarily changing the theological Crowley of Myrtle. “But you cannot opened for us that our earned $175 a year, marginalization were so high.” Kelley had to raise If they could open a church in motif of the church, but really accenting change things without an appreciation ancestors could’ve $2,800. He wrote that hostile atmosphere, says Crowley, it and putting more focus on its liberal of what once was.” acceptance.” He has also launched a Today, the church has some 500 never dreamed of. It fundraising circulars, there’s a “greater calling on persons penned ballads, sold like myself who are in this present lecture series, and a youth ministry led congregants to drive its many minis- helps me realize some letters—and incurred generation, who have been given by Carrington Moore (’14). The church tries. More than 140 years ago, just a says it’s added 200 new members since decade after the passage of the 13th of the stuff I complain significant debt. all these resources—doors have been By the time of his opened for us that our ancestors Crowley took the pulpit. amendment, Myrtle Baptist consisted about really doesn’t death in 1894, Kelley could’ve never dreamed of. It helps of 18 African Americans under the matter at all.” had served the New me realize some of the stuff I com- MAKING OLD DREAMS NEW leadership of a onetime slave. When England Missionary plain about really doesn’t matter Myrtle Baptist’s home city is affluent— Crowley became pastor, his congregants —Brandon Thomas Crowley Baptist Convention at all.” median household income in Newton voted for him; when his antecedent, and was said to have is north of $100,000. With lawyers, Edmond Kelley, took on his first church met with Presidents Lincoln and A CALL TO LEAD engineers, professors, and doctors lin- in Tennessee, his Baptist association Jackson. He’d also founded Myrtle By church pastor standards, Crowley is ing the pews, Crowley says there’s an had to take a different approach: “It is Baptist with the aim of bringing young. He was interviewed for the job obligation to “take those resources important for this association to raise a together suburban Newton’s small at Myrtle at age 21; he was 22 when and answer questions and create solu- fund, and purchase [Kelley] to preach to black population—some 130 at the the congregation voted to offer him tions to what’s happening in minority the colored population of this country, church’s 1874 founding. the position. neighborhoods,” such as Roxbury, under the direction of this body.” q Photo by Karin Dailey of KMD Photography and Digital Art

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FEATURE THE CULTURAL DETECTIVE

WHEN GOOD INTENTIONS ARE MISCONSTRUED AND TEMPERS FLARE, build trust and relationship when there preferences of performers from all over CHURCHES CALL ON GRACE CAJIUAT TO RESTORE THE PEACE is more hurt and pain than solidarity.” the world—helped her recognize and When the next pastor, a Korean, was respond to different points of view in BY JULIE RATTEY and what makes you tick and what appointed, the parish brought in Cajiuat everyday life. ticks you off,” says Cajiuat, who is also right away. She aided a conversation Since 2010, she’s taught intercul- By the time Grace Cajiuat was called an ordained UMC minister. Cultural in which congregational leaders asked tural competency across the United on the case, things had gotten pretty differences, she explains, affect what the new pastor about his preferences, States and in the Philippines. From bad. The new Nigerian pastor felt dis- choices we make and how we inter- including how they could welcome him. 2013 to 2014, she served as a train- respected; back home, no one would act with others. The trouble is, we’re Learning that drinking tea was popular ing and development specialist for dare raise a voice to him in a church so steeped in our own culture that we in Korea, they organized a get-to-know the General Committee on Religion meeting. His Midwestern parishioners don’t always realize we’ve got one— over afternoon tea at the parsonage. & Race for the UMC’s Wisconsin felt intruded upon: why was their pas- and therein lies the conflict. “We talk “Those were the ‘aha’ moments that had Annual Conference. Grace Cajiuat tor stopping by their workplaces unan- past each other; we may say the same to come from adversity,” Cajiuat “Whenever a church received a nounced to talk to them? Figuring out thing but really mean something else, says. Three years later, Cajiuat racial, cross-cultural appointment, they what went wrong, and why, is just the because the motivation behind our “People don’t want to hasn’t received one call for help would have to have a workshop with beginning of Cajiuat’s job as a cultural words is so different.” from the parish. me,” she says. detective for the United Methodist go through cultural After sharing personal anecdotes to Church (UMC). “AHA” MOMENTS IN ADVERSITY competency training FROM MUSIC TO MINISTRY help people open up, Cajiuat helps Cajiuat (’05, ’06) is formally known For those who get a headache dealing Cajiuat sought intercultural participants recognize and understand as an intercultural competency trainer. with their own congregation’s until it’s a crisis, but it’s competency training in the their own identities and values: Why She’s skilled in methods including the squabbles, traveling the country to deal harder to build trust and late 2000s, when she was do I believe what I believe? Why do Cultural Detective process, which train- with everyone else’s might sound as a new pastor bewildered I do what I do? She then guides the relationship when there is ers use to help organizations understand pleasant as a root canal. But Cajiuat by the “trauma, stress, and reflection outward to the cultures and members’ cultural differences, navigate speaks about her work with enthusiasm. more hurt and pain heartache” her fellow clergy values of other individuals, the congre- conflict, and improve communication. “What I like about intercultural com- of color reported while gation or organization to which they than solidarity.” “It’s really about getting people to lis- munication is that we’re forever learn- trying to navigate conflicts of belong, and finally, the Church and ten to each other and understand each ing,” she says. “That’s the fun part—the —Grace Cajiuat language and communication God. Hopefully, better relationships other through the cultural lens,” Cajiuat dynamic part—of this process. You style, leadership methods, and result. But empathy doesn’t guaran- says of her job. But culture, as she never get there, but the journey itself hierarchical structure in their tee agreement—or even compromise. points out, doesn’t just refer to what is exciting. And actually, it’s really life- churches. She was a native “Both parties need to do it volun- country you come from or the color giving.” But, she adds, “It’s hard.” of the Philippines leading a white tarily,” she says, “and the environment of your skin. It’s about whether you’re As Cajiuat facilitated discussion congregation in Wisconsin, but she needs to be optimal, and usually the an East Coaster or a West Coaster, a between the Nigerian pastor and his hadn’t encountered any crises. “I guess environment isn’t.” boomer or a millennial, an executive congregation, each side came to bet- one of my gifts would be that I see A church is like a family, says with the corner office or the janitor ter understand the other. But conflict things contextually, and I attribute Cajiuat. And just as coping with fam- vacuuming it. continued, says Cajiuat, and the pastor’s that to my education in music,” she ily dynamics is an ongoing process, so “One of the most important char- appointment was changed shortly there- says. A former conductor and music is coping with cultural dynamics in a acteristics for a culturally competent after. “People don’t want to go through professor, Cajiuat believes that learning congregation. “This is not a single-day person to have is self-knowledge—to cultural competency training until it’s a to perform different styles of music— process,” Cajiuat tells workshop partici- be aware of where you’re coming from, crisis,” says Cajiuat, but “it’s harder to and accommodate the communication pants. “This is just the beginning.” q Photo by Chris Herigstad

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FEATURE AWAKENING OF A NATION

SINGAPORE’S FIRST ASIAN METHODIST BISHOP HELPS HIS churches,” Yap says. “Christianity people with the same desires and pas- COUNTRY—AND THE CHURCH—BUILD A POSTCOLONIAL IDENTITY could no longer remain a Western sion, hope and aspirations like you and religion parachuted onto Asian soil.” me,” he says in his essay, “My Way to BY LARA EHRLICH doctoral student. “The leaders of the He continued this mission as general Affirming Gays.” civil rights movement were nurtured secretary of the Christian Conference In a 2003 Time magazine interview, At 15, Yap Kim Hao (’54, ’68) was in the Christian movement,” Yap says. of Asia, a position he held from 1973 Singapore’s prime minister declared watching a documentary at a make- “They were willing to enter into the to 1985. In this role, Yap encouraged the government would hire gays and shift movie hall when an act of vio- fray in spite of the brutality of the Asian theologians to contribute to lesbians, though the country’s penal lence changed his life. It was 1944, police. I befriended my fellow black academia and helped develop indig- code still banned homosexuality. Yap and Japan’s three-year occupation students and encouraged them in their enous music and liturgy, among other published a letter in the Straits Times Yap Kim Hao of Singapore was coming to an end, struggles.” He carried his passion for efforts to reconstruct Asian identity. It in support of the new policy. “In though the country was still under religious change and social justice back was this effort to bring the ministry to remaking Singapore, the government Japanese military rule. Out of nowhere, to Singapore, which was involved in a the marginalized that led Yap to the is taking a forward step in recognizing Yap says, a group of officers randomly struggle of its own. LGBTQ community. the rights of homosexuals,” he wrote. assaulted him, breaking one of his legs. “It is only right that we do not dis- While he was recuperating at the hospi- RECONSTRUCTION OF A YAP’S “WAY TO AFFIRMING GAYS” criminate against anyone on account of tal, several of Yap’s high school friends, NATIONAL IDENTITY Early in his ministry, Yap “didn’t meet race, religion, or sexual orientation.” members of the Methodist Youth Soon after Singapore was established many gay people,” he says. “They were Upon reading this letter, the Free Fellowship, visited him, and their com- as a British trading port in the early fearful of being exposed because they Community Church—the only offi- passion brought him to the Church. 1800s, European missionaries brought faced great risk in terms of employment, cially gay-affirming Christian church In his calling, there was “no Christianity to its shores. Singapore social ostracism, and discrimination. in Singapore—invited Yap to join blinding light, no mysterious vision remained under British rule—except They kept to themselves.” The question them as pastoral advisor, a position he appeared, and no sanctified voices when occupied by Japan during World of whether the LGBTQ community still holds. In March 2014, Yap was were heard,” he recalls in an article for War II—until the country achieved should have a place in the Church had honored at Singapore’s first Asian Pink the Ipoh ACS (Anglo-Chinese School) limited self-government in 1959. not yet surfaced. Yap first encountered Awards, recognizing the individuals Alumni Association. “Just the simple Likewise, Western missionaries had led the issue in the early seventies when and organizations working toward an act of compassion [from] a Christian the churches. When Yap took up his an acquaintance asked for his view on inclusive Asia. led me to Christ.” Compassion has ministry in the late 1950s, he was at the homosexuality. “I did not know any- Yap has broadened his ministry been a constant in Yap’s ministry ever forefront of the country’s movement to thing about it, as it was not a concept over the years to include sex educa- since, from his work reconstructing establish itself as an independent nation. in my educational development,” he tion and women’s rights. Among his Singapore’s national identity after He was appointed the first full-time recalls. “Homosexuality was a closed many efforts on the front line, he pro- more than a century of colonial rule Asian pastor at Kuala Lumpur Wesley subject until pried open only a few motes HIV/AIDS testing and afford- to advocating for the inclusion of Church, and, in 1968, the first Asian decades ago in the Church at large.” able antiretroviral medication, supports Christians who are lesbian, gay, bisex- bishop of the Methodist Church in When LGBTQ people began to inclusion for people with disabilities, ual, transgender, and queer (LGBTQ) Malaysia and Singapore. come out in Singapore in the late and advocates for the rights of migrant in the Methodist Church. The shift to local leadership nineties, a gay member of Yap’s parish workers. “One issue leads to another,” Yap attended STH during the early involved “removing the Western influ- introduced him to his gay and lesbian he says. “We are trying to build not years of the civil rights movement, ence on the Christian movement and friends. As he spent time with the only an inclusive Church, but an

when Martin Luther King, Jr. was a promoting the Asian identity of our Photo courtesy of Yap Kim Hao community, Yap found that “they are inclusive society.” q

16 b o s t o n u n i v e r s i t y s c h o o l o f t h e o l o g y | www.bu.edu/sth 17 JOURNAL JOURNAL ore than 175 years ago, STH began its work in transformational leadership. Today, the tradition continues. transformation TIP #1 M BY MARY ELIZABETH MOORE one mind, but they speak with one heart—a heart that cares for our frag- In 2014, on the 175th anniversary ile world. of Boston University School of Theology, the community paused to A LEGACY TO CLAIM salute the amazing legacy we have Anniversaries are a time to pause: to inherited. Today, students and fac- look back and forward and ask critical ulty are asking hard questions about questions. How can we better prepare race as many participate in non- people for service as religious lead- violent demonstrations for justice ers? How can we more fully embrace in Ferguson, Missouri; Boston; and persons of all races, beliefs, sexual beyond. We are collaborating with orientations, genders, classes, and life church leaders about how to have dif- experiences? These questions invite an ficult conversations on controversial exploration of history. STH’s found- matters that matter. Faculty are creat- ers were abolitionists, pastors, and ing connections across cultural and lay leaders who envisioned a school ideological boundaries through initia- to carry the spiritually rich, socially tives such as a dual-narratives journey transformative, leadership-forming to Israel and Palestine; the Dictionary legacy that centered their own lives. of African Christian Biography; the Raíces Latinas Leadership Institute for Latino/a young adults; and travel seminars to Mexico and the Arizona/ Mexico border. And our spiritual practices are vibrant with weekly About the worship, morning prayer, intoning, Author retreats, and Buddhist meditation. Beyond STH, our graduates are doing the same. In Hong Kong, they appealed to the legacy of Martin Mary Elizabeth Moore is the dean of the School of Theology and professor of theol- Luther King, Jr., as they engaged ogy & education. Her passion is to journey in nonviolent protest for a more with others to cultivate deeper faith; democratic society. And alums led a compassionate humanity; and a more just, peaceful, and sustainable world. She has conference in Jakarta, Indonesia, to published numerous books and is work- encourage the full inclusion of people ing on a project to develop interreligious across all sexual orientations. approaches to practical theology. These are examples of our living

legacy. The voices do not speak with Photo by Vernon Doucette

s c h o o l o f t h e o l o g y | www.bu.edu/sth 19 STH was conceived by transforma- A LEGACY OF ACTIVE 1. La Roy Sunderland, “On 3. Academic Analytics rated across the globe. The prophetic thread settings. Never satisfied that we have a Theological Education,” the faculty in eighth place for tive visions and has been continually ENGAGEMENT still illumines our common life. “arrived,” our community also reflects reshaped in response to changing Methodist Magazine and scholarly productivity in the critically on where we are and where STH is marked by a legacy of active Quarterly Review, Volume 16, most recent Faculty Scholarly social realities. engagement that has been embraced and New Series, Volume 5: 423. Productivity Index, reported in Holistic education. From the we need to go. We seek continually to One early advocate for theologi- reshaped by each generation: 2. The hymn was composed the Chronicle of Higher Education Newbury Biblical Institute forward, reconstruct the teaching-learning com- cal education in New England was by Marcus and Edith Buell. in 2009. faculty envisioned an education that munity and to nourish a full spiritual- La Roy Sunderland, who argued Prophetic engagement with the Marcus Buell was professor 4. “Mitchell, Hinckley Gilbert,” included serious intellectual searching, intellectual-social-professional life. in 1834 for an educated clergy and world. One continuing thread is STH’s of New Testament Greek in Encyclopedia of World vocational discernment, spiritual vital- a “school of the prophets,” tracing legacy as a school of the prophets. and exegesis (1886–1923), Methodism, ed. Nolan B. Harmon ity, faithful service, and shared living. Bold scholarship. Scholarship was serving also as dean during (Nashville: United Methodist 1 this tradition to the days of Samuel. The term was part of STH’s founding some of these years. Edith Publishing House, 1974): 1649– Alums consistently recall the faculty a hallmark of STH’s earliest leaders, Sunderland cultivated the soil for vision, but took on new meaning in Buell founded the Edith 1650. See also: www.bu.edu and courses as as it is for today’s. Newbury Biblical Institute, founded the late 1800s when faculty and stu- Buell Club, originally for the /sth-history and www.bu.edu challenging and BU’s faculty in in Newbury, Vermont, in 1839. Its dents joined church leaders, especially wives of male seminarians /sth-history/prophets/hinckleyg- edifying. They also theology and reli- but later including women mitchell. founders were scholars, church lead- the Women’s Home Missionary Society students as well. recall dorm life, Scholarship was a hallmark gion rank eighth ers, and social activists. Osmon C. of the Methodist Episcopal Church, to Seminary Singers in publishing pro- of STH’s earliest leaders, Baker was the first principal, and John establish settlement houses and respond tours, and the ductivity,3 and Dempster became president when to new immigrant communities. During Ping-Pong table in as it is for today’s. they have often led the school moved to Concord, New and after this period, the “School of the old refectory. intellectual move- BU’s faculty in theology Hampshire, as the Methodist General the Prophets” moniker was repeatedly Holistic educa- ments, whether Biblical Institute in 1847. From the affirmed. In 1910, it was featured in tion is actually and religion rank eighth in Personalist phi- beginning, the school focused on spir- the “School of Theology Hymn.”2 The brighter today than losophy, Boston in publishing productivity, itual, intellectual, and physical devel- chorus expresses concern for human life, in some bygone Confucianism, pas- opment. The early leaders envisioned drawing on imagery fitting the Beacon days, embod- and they have often led toral psychology, a holistic, interdisciplinary education Hill location of that period: ied in diverse practical theology, intellectual movements, for clergy and laity who would shape course offerings, or social ethics. In Church and society. From ivied walls above the town robust community whether in Personalist recent decades, fac- A new generation of visionaries The Prophet’s School is looking engagement, three philosophy, Boston ulty have continued developed Boston University from down intentional liv- this pathbreaking the seminary’s roots. William Fairfield And list’ning to the human din ing communities, Confucianism, pastoral tradition across an Warren guided the move to Boston’s From marts and streets and homes and lively student psychology, practical even wider range Beacon Hill and the renaming of of men; organizations. of theological disci- the school to Boston Theological As Jesus viewed with yearning deep Contemporary theology, or social ethics. plines, from theol- Seminary. Lee Claflin, Jacob Sleeper, Jerusalem from Olive’s steep. students express ogy and science to and Isaac Rich led the incorporation appreciation for a queer theology. of Boston University in 1869, and More recently, people have identi- genuine learning The tradition of Boston Theological Seminary (the fied the sobriquet with Martin Luther community. Faculty and administrators asking bold questions and seeking bold originator of BU) merged into the King, Jr. Students, faculty, and gradu- plan for richness: critical study of scrip- responses has a long history at STH. University in 1871, with Warren con- ates continue to challenge themselves by ture and historical texts; travel seminars One dramatic case is Hinckley Gilbert tinuing as seminary president until he appealing to King and the “School of and boundary-crossing immersions; Mitchell, an STH graduate (1876) and became BU’s president in 1873. When the Prophets” legacy. In addition to the courses that pose daunting theologi- later professor of Hebrew and Old these leaders enacted their dreams, recent witnesses in Hong Kong, Jakarta, cal and ethical questions; worship and Testament exegesis (1883–1905).4 they launched a vision that has contin- and Ferguson, our graduates minister retreats; and internships in churches, Mitchell was publically denounced ued until today. with the poor and work for just peace justice ministries, and interreligious for heresy in 1895, critiqued for his

20 b o s t o n u n i v e r s i t y s c h o o l o f t h e o l o g y | www.bu.edu/sth 21 exegesis and theology. Drawing upon by a white mob in Atlanta, offering 5. Robert L. Treese, 7. Mary Elizabeth Moore, to propel the School to act with courage strains in the Bible; postcolonial and higher criticism in biblical interpreta- Gammon as safe sanctuary for African “Homosexuality: A Education for Continuity and and compassion for all peoples. postmodern constructions of theology; tion, Mitchell argued that salvation was Americans and subjecting himself to Contemporary View of Change: A New Model for Christian transcultural approaches to mission; the Biblical Perspective,” Religious Education (Abingdon 6 given through the whole of Jesus’ life the crowd’s brutality. Carrying on this paper presented in Press: Nashville, 1983). A LEGACY TO BUILD and aesthetics in ministry. We offer and God’s work, not just through Jesus’ tradition, some STH students joined Consultation on Theology STH’s legacy points to the future as foci on sexuality, race, just peacebuild- crucifixion. The Methodist Episcopal the Selma march in March 1965, and and the Homosexual, San we claim the dynamic relationship ing, trauma, restorative justice, and Church sought to unseat Mitchell by in 1970, Dean Walter G. Muelder Francisco, August 22-24, between continuity and change. I argue civil rights. The Center for Global 1966, www.lgbtran.org giving bishops power to determine the and other BU officials and students /Exhibits/CRH/ImageSet. that dichotomies between past and Christianity & Mission involves students theological fitness of professors. The offered sanctuary in Marsh Chapel to aspx?AID=112&P=1 future, conservation and transforma- and constituents in global inquiry and bishops voted in 1904 not to confirm Vietnam draft resisters. Today in Boston, (accessed November 2, tion, continuity and change are false.7 collaborative projects; the Center for Mitchell’s faculty Ferguson, and Jakarta, 2014). The past itself is marked by transforma- Practical Theology sponsors programs appointment, but the faculty, students, and 6. Anneke Helen Stasson, tion. To be in continuity with the past in spiritual formation, congregational BU trustees protested. grads call for justice, “Bowen, John Wesley is to be continually transformed as the life, and poverty justice; the Religion Edward (1855-1933),” www The case ended when STH faculty, students, mutual listening, and .bu.edu/sth-history/proph- world changes. The continuity-change & Conflict Transformation Clinic Mitchell accepted social reform. ets/john-wesley-edward- dichotomy persists in common lingo; engages students and religious lead- another position; and graduates have never STH has had inter- bowen-1885. however, STH consistently values its ers in just peacebuilding; and our new however, protests been of one mind, but nal tensions as well, past alongside critical analysis of the Community Center is a green reno- continued and the often focused around contemporary world, allowing both to vation (LEED Gold certified). These Church removed this they have consistently gender, sexual orienta- open doors to a new future. These ele- efforts are significant but not sufficient. power from bish- encouraged the boldness tion, race, or culture. ments are contested within the School, We need to deepen our mutual learn- ops in 1908, restor- Over the decades, stu- as they should be, but they are all held ing across disciplines, cultures, and geo- ing the tradition of of one another’s voices. dents and faculty have with commitment. political boundaries. We need to engage academic freedom taken risks to address In the spirit of hope, I pose six more actively in difficult conversations for all schools of the these tensions—often visions for a bold future, all grounded infused with dignity. We need to ask Church. without immediate in STH’s 175-year tradition. hard intellectual questions and witness Decades later, Robert L. Treese, a success, but always with creative deter- boldly to our knowledge, questions, field education faculty member, was mination to reconstruct the commu- Purposeful inquiry and action. A and commitments in faith communities one of the first scholars to write a posi- nity. The Anna Howard Shaw Center school identified as a school of the and in public venues. tive perspective on sexual orientation has been a leading light in addressing prophets can never rest. Every action grounded in biblical reflection. In 1966, issues of gender since its founding in and policy is measured by that claim, Challenging degree programs. A sec- he stood out in the Church and in the 1978. The center follows in the steps and we often fall short. Prophets ond vision is to foster vibrant, vigorous School itself.5 STH faculty, students, and of Shaw (1878) herself, STH’s second are committed to learning, engag- degree programs that enrich the lives of graduates have never been of one mind, woman graduate, an ordained pastor in ing the world, and acting with vision. students and foster their intellectual and but they have consistently encouraged the Methodist Protestant Church, and a Intellectual inquiry is valued for its own professional readiness to serve as religious the boldness of one another’s voices. fierce advocate for women’s suffrage. sake and also for its potential in healing leaders in the world. We have reshaped The School continues to engage ten- a broken world. And so people engage all of our degrees in the past five years Engaging tensions. STH has been sion, more and less boldly and more and ancient texts and traditions in dialogue and will continue to do so. Most recently, courageous in addressing tensions, both less effectively, as it explores questions of with emerging questions and discover- we converted all research doctorates to in the Church and society and within justice and compassion across race, culture, ies, seeking knowledge and hope for PhDs, collaborating with BU’s Graduate the School. Early graduate J.W.E. gender identity, sexual orientation, and a compassionate, just, sustainable, and Division of Religious Studies for com- Bowen (1885, 1887) became president all forms of difference, whether cultural, peace-filled world. prehensive, complementary offerings. of Gammon Theological Seminary. In theological, economic, or religious. Much STH lives in this tradition. Our We created a new Doctor of Ministry in 1906, he stepped into a riot initiated work remains, but the tradition has power classes analyze violence and anti-Jewish Transformational Leadership, grounded in

22 b o s t o n u n i v e r s i t y s c h o o l o f t h e o l o g y | www.bu.edu/sth 23 cohort learning and faculty mentoring. Interreligious, intercultural engagement. 8. Howard Thurman, Meditations that diversity, open ourselves to deeper International and contextual part- We also developed an In-Service Master The next challenge echoes our legacy of of the Heart (Boston: Beacon Press, sharing and listening, and embody more nerships. The final challenge is to of Divinity, serving commuters. engaging tensions. Our graduates will pro- 1981, 1953): 28. fully the justice we proclaim, we cannot extend our international and contex- These changes are not superficial. vide leadership in a world of unfathomable rest. As I look back at the progress we tual work in partnership with faith Each degree program needs to foster diversity. In the 19th century, STH already have made toward appreciating diversity, communities, schools, nonprofit orga- robust learning and broad competen- welcomed ethnic and gender diversity, I celebrate. As I look ahead, I know we nizations, and religious leaders. We cies: comprehensive knowledge, contex- and it was the first theological school to have miles yet to travel. have made great strides in recent years, tual engagement, personal and spiritual offer courses in comparative theology. having expanded our local and global growth, relating with diversity, and pro- This intercultural, interreligious legacy has Life-giving community. Nothing is partnerships, travel seminars, contex- fessional develop- continued, unevenly at more valuable and more valued in STH tual education program, immersion ment. Such learning times. The present calls than the quality of community life. experiences, and global opportunities. goals echo the for even more extensive Incoming students All of our master’s holistic intentions of We need to offer more encounters with diver- consistently name programs involve earlier generations, diversity in courses, sity in all forms. community as one of contextual engage- but with sharper We have increased their strongest rea- Nothing is more valuable and ment. MDiv students definition and programs, and human the diversity of our sons for choosing the participate in immer- more valued in STH than the determination. relationships, and we need faculty, student body, School, and graduates sions, vocational and course offerings, name it as a highlight quality of community life. placements, and to sharpen our determination Excellent research and we actively sponsor of their educational Incoming students consistently optional internships. and teaching. STH to advocate justice and difficult conversations experience. Students MTS students par- is an incubator for that cross boundaries of appreciate the juxta- name community as one of ticipate in clinical or communicate with dignity. discovering and race; ethnicity; sexual posed values of strong their strongest reasons for research projects fit- creating knowledge. orientation and gender scholarship, profes- ting their specializa- Our tradition of identity; theological sional preparation, choosing the School. tions. Many students bold scholarship requires support for fac- perspectives; and religious traditions. We and community life. also volunteer in ulty research and openness to wide hori- are also blessed by faculty who care deeply The challenge advocacy and service. zons of knowledge. Faculty and students about transcultural friendship, interreligious for the future is to These experiences need space to explore topics such as bibli- relationships, culture appreciation, and build our vibrant community and not are critical to theological education. cal interpretations informed by material paths to empathy. They advocate intercul- take it for granted. We need to expand Our challenge is to integrate them culture and ancient languages and tradi- tural and interreligious competency, the our offerings in spiritual life, enhance more fully into our understandings of tions, theologies of preaching, neuropsy- demands of racial justice, and nonviolence our intentional living communities, and education and to build firm financial chology of religious experience, mysticism in conflict transformation. Our community improve communications. We need foundations so students will continually and practical theology, forgiveness in psy- represents diverse Christian and religious to expand the diversity of our worship find opportunities to learn from and chotherapy, and ethical leadership in pub- traditions, a program in interfaith peace- and music programs and maintain lively give to the larger community. lic contexts. Such projects require support building, and organizations and activities community lunches and events. Even from colleagues, seed money for research, that highlight the unique gifts and chal- more important is the need to “center The visions offered in these pages and communities of conversation. lenges of diverse communities. Yet we down,” words borrowed from Howard are snapshots, but they point to cre- Our faculty also values excellent teach- need to offer more diversity in courses, Thurman.8 As much as we need to reach ative opportunities. With the stunning ing and mentorship. Continuing peda- programs, and human relationships, and out to the broad diversity of our com- faculty and students in STH, and with gogical growth requires good listening to we need to sharpen our determination to munity, we need also to join together in the educational richness of BU and students, collaboration with colleagues, and advocate justice and communicate with centering and valuing the simple, precious our partners in faith communities and outside consultation. STH intends to pro- dignity. Everything we have done awakens moments of spiritual aliveness and genu- theological schools, we look forward vide this ongoing support. us to all that lies ahead. Until we enlarge ine meeting, human to human. to the next 175 years with hope. q

24 b o s t o n u n i v e r s i t y s c h o o l o f t h e o l o g y | www.bu.edu/sth 25 JOURNAL

ix keys to help churches around the world thrive in tough times transformation TIP #2 S BY PAUL (’53, ’61) AND and leaders made decisions with a INAGRACE DIETTERICH win-lose mentality, and defined suc- cess in worldly terms. Communication North America has become a mis- had broken down, and parishioners sion field. Its ecclesial scene has been depended too much on clergy and changing since the late 1950s, and a minority of members to do all the mainline Christianity no longer holds work. What was their mission? Makiki the influential role in society it once Christian Church, a United Church did. Both mainline and evangelical of Christ (UCC) congregation in churches are losing members and dol- Honolulu, wasn’t sure anymore. lars, and, especially in the Rust Belt, After a year of discussion, Makiki congregations are greying. Fewer joined the Hawaii Conference UCC’s adults choose to express their faith New Creation Initiative, during which through organized religion. In 2012, they explored these problems and how the Pew Research Center’s Forum on to fix them. It took another two years Religion & Public Life revealed that 46 of reflection and conversation, retreats million people, or nearly 20 percent of and gatherings before 40 members of the US public and one third of adults the congregation could begin design- under age 30, are atheist, agnostic, or ing a new church—one that under- have no religious affiliation.1 This is the highest percentage of religiously unaffil- iated Americans in the center’s polling history.2 In Canada, nearly 25 percent About the Authors of the population had no religious affiliation in 20113—up from roughly 16 percent a decade before.4 Clergy 1. “ ‘Nones’ on the Rise.” Pew burnout, biblical illiteracy, conflicts, Research Center, Washington, DC. www.pewforum.org/2012/ confusion about the Church’s calling 10/09/nones-on-the-rise, accessed and mission, and uncertainty about the on November 26, 2014. role of the Church in North American Paul Dietterich (’53, ’61) served as codirector of the Center for Parish 2. Ibid. culture are all signs that the context has Development in Chicago from 1971 to 3. Statistics Canada, 2011 National changed. How are we to respond? 1975, and subsequently as executive Household Survey. www12.stat- director until his retirement in 2005. Inagrace Dietterich has served as direc- can.gc.ca, accessed on December WHAT’S NOT WORKING 15, 2014. tor of theological research at the center Their world was changing, parishioners since 1983. She is one of the authors of 4. Statistics Canada, 2001 National realized. Cultural individualism was Missional Church: A Vision for the Sending Household Survey. www12.stat- of the Church in North America. can.gc.ca, accessed on December displacing the Gospel, and their church

15, 2014. seemed to have lost its way. Members Photos courtesy of Paul and Inagrace Dietterich

s c h o o l o f t h e o l o g y | www.bu.edu/sth 27 stood itself as a participant in God’s Individualism: The Church is primar- HOW FAR IS FAR ENOUGH? may be a good thing. They discover new mission instead of a vendor of religious ily a personal sanctuary dedicated to Transformational changes are the most ways of thinking about what it means to goods and services. “Makiki has begun a deeply inward and solitary religious difficult kind to bring about. They are be God’s people, and new ways of behav- to move away from an individualis- experience for its members. Its resources extreme, system-wide, and strategic. If ing by becoming a sign, foretaste, and tic approach to faith and embrace the of scripture, tradition, doctrine, worship, the frame of reference is not bent, it instrument of God’s kingdom. Bible’s call to be a faithful community,” and sacraments are deemed useful only isn’t transformation. But the majority says Pastor Wayne Ibara. “Cultivating to the extent that they serve as func- of changes that most churches attempt SIX KEYS TO RADICAL CHANGE a missional orientation is a process that tional guides for personal belief occur within the inherited frame of How do we achieve this transfor- never ends. Discernment is now a con- and morality. reference. Introducing a new Christian mation? Since 1968, the Center for tinuing process in key leadership meet- education curriculum, learning a new Parish Development in Chicago, an ings. Church unity and harmony are Accommodation: The Church func- hymn, and changing the order and style organization we have been deeply now key goals.” tions as society’s chaplain. It blesses of worship do not go far enough. The involved with, has been developing Historically, the first wars, adjusts to and solution the Church is seeking will not and testing processes that help North impulse of churches defends economic be found in method American congrega- facing dwindling con- systems and cultural and problem tions start this kind gregations, internal Clergy burnout, biblical practices, and accepts solving because The solution the Church is of journey through strife, or other uncer- a role as a loyal the challenges are “planned church illiteracy, conflicts, confusion seeking will not be found in tainty was to try to institutional citizen, much more deeply transformation.” recover what had about the Church’s calling although occasionally rooted. A new method and problem solving [Editor’s note: Paul been lost. criticizing some poli- ecclesiology and Dietterich worked and mission, and uncertainty because the challenges are During the sixties cies and procedures. a new missiology at the center from and seventies, many about the role of the Church are required. much more deeply rooted. A 1971 to 2005, in churches adopted Consumerism: Clergy Such theological roles including in North American culture new ecclesiology and a new church growth are professionals who changes go to the executive director. methods in order to are all signs that the context offer religious goods roots of people’s missiology are required. Inagrace Dietterich become more attrac- has changed. How are we and services to lay- assumptions. has served as the tive. Congregations people (consumers), This process is center’s director learned to be more to respond? who “go shopping” challenging, difficult, and sometimes of theological research since 1983.] welcoming and made for a church that will painful. But it is also renewing, growth- Through an initial three-year series of their worship services meet their assumed inspiring, and spiritually enriching. Bible studies, leadership and member- more upbeat. To wants and needs. Church leaders and members prayerfully ship workshops, worship experiences, attract younger people, they replaced Clergy attempt to address those wants consider and fundamentally alter their and coaching, and with the guidance organs with rock bands and choirs with and needs. understanding of the Church’s context, of the Holy Spirit, congregations praise groups. These efforts did not really reshape its guiding vision, redefine its begin to explore and apply a missional address the larger challenge. As churches Church-centered mission: The mission, modify its structure, and seek ecclesiology. Here’s some of what we like Makiki discovered, much more radi- Church is an agent rather than the radically different ministry results from have learned in our work with many cal change was—and is—needed. locus of mission. “Missions” is a pro- those they have sought in the past. congregations: For much of the last 100 years, gram of the Church, which sends mis- Adopting new ways of perceiving, they North American mainline churches sionaries to places where the Gospel is grasp the cultural shifts of our time and 1. Expect complications. Missional have functioned within a particular not known. implications for their church. They can transformation is inherently messy and ecclesial framework, a set of assump- describe how North American churches seldom goes as planned. It is highly tions about the role and mission of It is this framing of the mission of have been relocated from a privileged political, involves conflicting demands, the Church: the Church that requires transformation. place to society’s margins—and why this stimulates resistance, and can be sabo-

28 b o s t o n u n i v e r s i t y s c h o o l o f t h e o l o g y | www.bu.edu/sth 29 taged. There is a high rate of failure. It 4. Give it time. A congregation may takes longer than anyone expects and require from 3 to 12 years or more to SEE THE WORLD, calls for constant revision. But as Makiki engage in a missional transformation Church demonstrates, it can be done. process. There is no quick fix. CHANGE THE WORLD 2. Make your pastor your champion 5. Keep learning. The congregation as for change. The pastor must be the a whole, as well as all leadership com- champion of the process, providing its mittees and groups, needs to participate theological rationale, in a variety of learn- encouraging those ing experiences—as in leadership roles, described in these demonstrating the six tips—that intro- quality of relation- The pastor must be the duce and integrate ships of a missional champion of the process, a new ecclesiology church, participat- and missiology. ing actively with providing its theological the transformation rationale, encouraging those in 6. Join a peer sup- leadership team, port group. Much and insisting on full leadership roles, demonstrating of the center’s work discussion by the the quality of relationships of a has been done with congregation of all clusters of con- missional church, participating possible alternatives gregations from a under consideration. actively with the transformation district, presbytery, Many congrega- diocese, or classis. leadership team, and insisting tions stumble along Participating pas- the way. Some drop on full discussion by the tors meet to share The STH seminar trip to Israel and Palestine provided an intensive lens through which to engage the histories of a out. The pastor must their transformation congregation of all possible “diversity of world religions within a single area. It called upon us as students to broaden our horizons and learn by therefore not only be stories, frustrations, openly exploring tensions occurring in difference. Furthermore, it pushed our limits so we could listen more deeply a skilled interpreter alternatives under consideration. and hopes. Similarly, to the human story in others. I am grateful for the transformations, subtle and deep, that occurred. of missional church leadership teams —LAUREN ANDREA-LUCIA HOBLER (’16), center, in black thinking, but also a from congregations ” skilled diplomat in in the cluster gather building and sustain- for workshops to Skolnick Photo by Kobi ing political support. share, learn, and plan together. Seven pastors in the Hawaii Conference UCC, 3. Build a transformational leader- whose congregations were part of the ship team. Influential members join New Creation Initiative, continue to the pastor as a leadership team to meet several times a year for mutual sup- design and guide the process. The port and encouragement. Conducted in The Global Engagement Fellowship Fund’s $500,000 Challenge Match is on. team requires continuing training that a setting of joyous worship, song, Bible includes Bible study, theological reflec- study, and reflection, these workshops This newly endowed fund will award fellowships to Thanks to an anonymous donor, your gift of up to tion, and building and managing an help people deepen commitment to STH students participating in educational enrichment $500,000 will be doubled. agenda for change. their calling. q experiences in the Boston area and around the world.

30 b o s t o n u n i v e r s i t y Email [email protected], call 617-353-2349, or visit www.bu.edu/sth/giving JOURNAL JOURNAL ecognizing the power of Latino/a religious leadership can help the US Church evolve bringingtransformation mission TIP #3 life R to BY CRISTIAN DE LA ROSA to justice ministries that work to sus- BY ADA FOCER (‘05, ‘10) tain el pueblo and its indigenous leader- A woman kneels on a beautiful tap- ship. The image also reminds me of the estry. She wears a light blue shirt and process for selecting and preparing the a green skirt. In one hand she holds corn—grinding, mixing, and turning it an ear of corn; in the other, she pulls into masa (dough) that can be used as kernels from the cob. On the ground the basis for many of the favorite foods are a grinding stone and a basket full prepared all over Latin America. The of corn ears with husks. This paint- preparation for the process, the process ing1 of a mestiza woman preparing to itself, the type of corn, and the ingre- grind corn and knead dough is always dients are similar, but never the same. visible on my desk; it has accompanied There is so much flexibility in bringing me through the last seven years as I everything together—the effort shaped have transitioned from ministry within by the hands of the person who picks the institutional Church to teaching and grinds the corn, by the community at Boston University. I have shared they’re in, and by the specific type of printed versions of the image on cards food for which they knead and mold to communicate words of encourage- the dough. ment, advice, appreciation, and wis- dom. I have sent it to Latina women leaders, especially those within religious organizations facilitating survival and formation in marginalized communities. These are women I perceive as nurtur- About the ers of el pueblo (descendants of colo- Author nized peoples), women struggling with questions of identity, justice, agency, and violence in institutions where their Cristian De La Rosa is clinical assistant leadership and creativity are overlooked professor of contextual theology & prac- tice, and director of contextual education by dominant racist and sexist ideologies. and community partnerships, at STH. In depicting a strong, wise mestiza Originally from Mexico, she is an ordained woman who literally embodies (in her elder with the United Methodist Church and holds leadership roles with organiza- body as a text) the history of conquest tions including the National Association of by the West and the survival of indige- United Methodist Latina Clergy Women nous people of the Americas, this image and the Hispanic Youth Leadership 1. Kenneth Wyatt, Bread and Good Academy. Times. Copyright © 2001 Kenneth affirms my identity as a woman of

Wyatt Galleries. Nahuatl descent and my commitments Photo by Ronny Perry

s c h o o l o f t h e o l o g y | www.bu.edu/sth 33 Amasamiento 2 (grinding, mixing) is a of light and dark and gives them 2. Gloria Anzaldúa asserts that 6. Tuhiwai Smith, Decolonizing of Christopher Columbus on the shores leadership across social, political, and powerful metaphor for the way pueblos new meanings. mestiza women are the result of Methodologies, 28. of this continent—for Western domi- religious sectors. the mixing process of cultures and 7. Gastón Espinosa, Virgilio (colonized peoples) around the world that they exist in a constant state nant culture to recognize its impact on We are the people who leap in the dark, Elizondo, and Jesse Miranda, eds. struggle for life and resist marginaliza- of cultural tension and flux with Latino Religions and Civic Activism the indigenous communities it colo- A TIME FOR LATINO/A LEADERS tion within postmodern discourse, glo- we are the people on the knees of the gods. a multiplicity of marginalities. in the United States (Oxford, New nized.6 Intellectual sectors of societies At this time of globalization, we balization, and postcolonial theorizing. In our very flesh, [r]evolution works out See Gloria Anzaldúa, Borderlands/ York: Oxford University Press, worldwide have accepted postmodern constantly face contradictions produced the clash of cultures.5 La Frontera: The New Mestiza 2005), 5. It represents pueblos’ ongoing formation (San Francisco: Aunt Lute Books, discourse and postcolonial theory, and by different and sometimes competing as leaders. Finally, amasamiento stands for 2007): 103. 8. Catholic and Protestant reli- that acceptance has impacted religious worldviews.9 Western religious gious leaders have come together the way in which pueblos have helped AN UNRESOLVED PAST leadership formation. institutions find themselves at the 3. Linda Tuhiwai Smith, to advocate on behalf of the raise fundamental questions about Indigenous and mestizo/a cultures Decolonizing Methodologies: Research Latino community. Together, they In Latino Religions and Civic Activism crossroads of a shift in Christianity, power and knowledge by participat- have a way of seeing, understanding, and Indigenous Peoples (London: influenced Mexican American in the United States, a collection of essays facing the critical need to reframe ing in “academic discourse and through and communicating about the world University of Otago Press, 2005): leaders like César Chávez, Reies that brings together 17 studies explor- Christian points of reference, such as 165. social movements that contrasts with López Tijerina, and Rodolfo ing 150 years of the historical role 4. Ibid, 165. Gonzalez (Chicano Movement such as the Civil that of Western leadership), and supported the activism, editors and function of the Rights movement, dominant culture. 5. Anzaldúa, Borderlands, 103. Gastón Espinosa, Church, in relation Indigenous and mestizo/a election/appointments of the first The Church tends to seek the Anti–Vietnam It also translates generation of Latino bishops in Virgilio Elizondo, to indigenous War movement, cultures have a way of into a different different denominational bod- and Jesse Miranda best practices that are peoples around the second wave approach to ies. See Latino Religions and Civic assert that “Latino the world.10 seeing, understanding, and Activism in the United States, 3–16. prescriptions for fixed of feminism and leadership and religious ideology, In the United communicating about the world 9. This is a key concern noted situations. But the people widespread student religious practice. by Jose de Souza Silva in “La institutions, leaders, States, the Latino/a 3 unrest.” These that contrasts with that of These peoples’ Educación Latinoamericana en and symbols have of the Church and the population continues pueblos were nur- experiences of el Siglo XXI: Escenarios hacia played a crucial role to grow in numbers, tured by shifts in Western dominant culture. It survival, and las pedagogías de la alienación, in Latino politi- situations they encounter complexity, and skills for building domesticación y transfor- cal, civic, and social social theory and also translates into a different mación,” Instituto Internacional are never the same. power. The Church theology that chal- and rebuilding, de Investigación sobre Políticas action in the United needs to recognize lenged the impe- approach to leadership and are untapped Alimentarias (IFPRI), 2004. States.” Research the power and influ- rial world’s violent religious practice. resources for 10. Church practitioners will best suggests, they add, ence of Latino/a treatment of former Christian ministry determine how to achieve this “that they have served as the ideologi- religious leadership in the United States, colonies.4 and religious reframing within their unique cal glue for some of the most important both past and present,11 in order to contexts. In her critique leadership in the struggles” faced by Latino/a communi- facilitate contextual leadership forma- of cultural, economic, and sociopolitical United States. They are adaptable and 11. See Latino Religions and Civic ties in the country.7 In their assessment tion. Latino/a leadership is a critical Activism in the United States for worldviews imposed by US colonialism, flexible—qualities that are necessary more information about the and interpretation of the findings, the complement to the dominant leadership Gloria Anzaldúa explains how mestizos/ for the Church to meet the needs of impact of Latino religious leader- editors conclude that Latino/a religious ethos with which it is in tension; learn- as are amasamientos. They are kneaded diverse contexts and communities. ship in the United States. leadership—among both clergy and lay- ing and teaching emerge from question- into another culture along with new My own understanding of leadership people, Catholics and Protestants—has ing and reflection, critical debate, and symbols from Spanish-Amerindian and formation in the particular context of made significant contributions across committed practice. The Church tends Anglo cultural encounters: Latino/a communities today is framed denominational, theological, and insti- to seek best practices that are prescrip- by unresolved issues of conquest and tutional boundaries, including in the tions for fixed situations. But the people Soy un amasamiento, I am an act of colonialism, specifically internal colo- organizing of political movements and of the Church and the situations they kneading, of uniting and joining that nialism within the United States. As the formation of community organizers encounter are never the same. To meet not only has produced both a creature of scholar Linda Tuhiwai Smith notes in and civil rights leaders.8 These contri- changing needs and diverse communi- darkness and a creature of light, but also her research, it has taken more than 500 butions, I believe, became the roots ties, the Church needs a multiplicity of a creature that questions the definitions years—ever since the accidental landing for today’s Latino/a transformational ministerial approaches. q

34 b o s t o n u n i v e r s i t y s c h o o l o f t h e o l o g y | www.bu.edu/sth 35 JOURNAL JOURNAL riting about our spiritual journeys helps make us stronger transformation TIP #4 W bringing mission to life BY CLAIRE E. WOLFTEICH and liturgy—all essential to understand- ing spirituality—in a class that does not BY ADA FOCER (‘05, ‘10) The monasteries of Meteora in Greece share any single spiritual tradition? How perch on towering rock formations, can we bring something of the beauty standing apart from the villages below. of religious icons into an academic The candles burn there in dim churches teaching context—and what of spiritu- filled with the resplendent beauty of ality is lost if we cannot? How do we icons. Sitting in one of these churches, nurture students’ spiritual lives while I was overwhelmed by a powerful sense helping them prepare to be transforma- of the spirituality of the ancient Greek tive religious leaders? Orthodox tradition, embodied in lit- As a way to open conversation about urgy, art, and prayer. practical theological modes of teach- It is easy for me to imagine mon- ing spirituality, I offer snapshots of two asteries as spaces of spiritual forma- courses I teach. tion—in between worlds, dedicated to a committed life of prayer, work, and SPIRITUAL AUTOBIOGRAPHIES study in a Christian community. They From Augustine to John Bunyan, seem a world apart from my classroom Teresa of Ávila to Gandhi, spiritual at the School of Theology, which is autobiographies reveal the diverse filled not with candles and icons but with a large table and chairs, black- board, and PowerPoint technology. Yet spirituality is taught here also. By advancing research that draws upon multiple disciplines, and by About the engaging the intellectual element of Author spiritual formation, the academy pro- vides the necessary space, resources, and critical tools of scholarship to under- Claire E. Wolfteich is associate profes- stand historical and contemporary forms sor of practical theology and spiritual- of spirituality. How, then, can we cre- ity studies at STH. She has served as ate bridges between the academy and president of the International Academy of Practical Theology and is president-elect the Church as contexts for teaching of the Society for the Study of Christian spirituality, so that we do not operate Spirituality. Her most recent book project in separate worlds but rather inform, is the edited volume Invitation to Practical Theology: Catholic Voices and Visions critique, and enrich one another? How (Paulist Press, 2014). can we develop pedagogies that attend

to practice, performance, action, prayer, Photo by BU Photography

s c h o o l o f t h e o l o g y | www.bu.edu/sth 37 to share and reflect upon what they 1. John Paul II, Laborem exercens, odological questions morph into lively the rhythms of monastic life: the bell have written about themselves and their Encyclical letter on Human Work existential issues when we are writing called us from classroom to chapel, and experiences. I invite students to incor- on the ninetieth anniversary of our own spiritual autobiography. What study was punctuated by prayer and Rerum Novarum, September 14, porate the arts by illustrating or weav- 1981, Vatican website, www.vati- do we consider “spiritual” in our life song. Students, many in a monastery ing their texts, combining music and can.va/holy_father/john_paul_ii/ experiences? What do we choose to for the first time in their lives, adjusted text, and playing with diverse formats, encyclicals/documents/hf_jp-ii_ include and omit in our spiritual their usual routines and rhythms. including poetry. Works of secondary enc_14091981_laborem-exercens_ narratives? The evening Great en.html, sec. 1. scholarship—for example, on autobi- Issues of how Silence and the ography and postmodernity, gender spirituality relates to For a weekend, our class practice of silence and autobiography, conversion and the Church today at meals offered a testimony—provide critical scholarly arise in powerful was structured by the deep respite for some tools for analysis. In my experience, ways as students rhythms of monastic life: and an uncomfort- the textual study and the students’ own analyze historical able void for oth- ventures in life-writing are mutually texts alongside their the bell called us from ers. It was here we illuminating, providing questions and own life-writing. classroom to chapel, and came to begin the themes to trace, points of resonance and Even for some pre- study of vocation dissonance to be named. paring for ministry, study was punctuated by and work—not to Teaching spiritual autobiographies it becomes apparent prayer and song. Students, prioritize the monas- paths of religious seekers, the crises and through both reading and writing also that their spiritual tic vocation, but to many in a monastery for epiphanies that became focal points of draws attention to the complexity of autobiographies immerse students in meaning and revelation. They open up naming religious experience. Language include deeply pain- the first time in their a context that inte- means of exploring significant spiritual both limits and opens up understanding. ful experiences of grates community, lives, adjusted their usual questions: Who am Memory can be faulty alienation from the prayer, work, and I? How do I tell my or incomplete—yet Church. Discussions routines and rhythms. study in ways unfa- story? What is the Spiritual autobiographies it is essential in writ- of ecclesiology miliar to most. This role of memory? ing autobiography. and spirituality can space provided an apt open up means of exploring How is my story Hence, our study of become animated and, if facilitated place to enter into questions such as: situated in larger significant spiritual autobiographies leads well, create significant moments for Who are we called to become? What is communal narratives? us to examine the theological reflection, discernment, the meaning of our work? What is just questions: Who am I? How A course on spiritual nature of spirituality and growth. Students can also do work? autobiographies can do I tell my story? What is and theological inter- research and/or construct practical The course aims to respond to stu- open up traditions pretation; the role of theological projects around the use dents’ deep questions about their own the role of memory? How is of spirituality in historical and cultural of spiritual autobiography in congre- vocations while situating their voca- highly accessible and my story situated in larger context in shaping gational ministry, spiritual direction, tional questions and narratives within engaging ways, while faith; poetics, testi- retreat facilitation, college chaplaincy, larger socioeconomic, historical, and communal narratives? inviting students to mony, and spirituality; hospice care, and work with marginal- theological analysis. As John Paul II explore fundamental and the relationship ized communities. writes in the 1981 encyclical Laborem questions about faith, between spirituality, exercens (On Human Work), work is vocation, and religious leadership. bodies, and religion. Through studying VOCATION, WORK, AND FAITH a key religious question that must be In my course on this subject, stu- and writing spiritual autobiographies, In 2013, my students and I began a examined again and again in changing dents study a diverse selection of texts students explore fundamental questions, course in vocation, work, and faith in economic and social contexts.1 and engage regularly in the practice of including how to define “spiritual” or a nearby Episcopal monastery. For a Contextual learning expands in the life-writing, working in small groups “spirituality.” Such seemingly dry meth- weekend, our class was structured by course as we move from monastery to

38 b o s t o n u n i v e r s i t y s c h o o l o f t h e o l o g y | www.bu.edu/sth 39 classroom to a Shabbat service to field tional manner. Students should be 2. See Elaine Graham, “Is visits in a range of sites, such as the aware that they are free to observe Practical Theology a Form of ‘Action Research’?” International Interfaith Worker Justice headquarters in rather than participate in a spiritual Journal of Practical Theology 17, Boston. Students engage with labor practice. no. 2 (2013): 148–178. See activists, immigrant hotel and restaurant also Elizabeth Conde-Frazier, ARE YOU CALLED... workers, and a Franciscan monk active • Awareness of the particularities of our “Participatory Action Research,” teaching contexts is vital, as context in The Wiley-Blackwell Companion in the labor movement. Project-based to Practical Theology, ed. Bonnie to transform a congregation? to revolutionize learning allows students to relate the shapes the appropriate methods of J. Miller-McLemore (New York: a culture? to build the future? course to a variety of concrete contexts, teaching spirituality. Moreover, rec- Wiley-Blackwell, 2012), 235–243; for example: developing a prayer service ognizing that there are multiple con- and Elizabeth Conde-Frazier, for workers in a congregation, designing texts in which spirituality is taught “Participatory Action Research: Practical Theology for Social Sabbath education tools for children, and can lead to fruitful pedagogical part- Justice,” Religious Education 101, researching work conditions for migrant nerships between academic and other no. 3 (Summer 2006): 321–329. workers or professional athletes. Practical communities or institutions. Here’s the next step to becoming an ARCHITECT of CHANGE. theological methods include action research,2 and so students may study • For the above reasons—and to relate requires cour- During the first two years, build con- questions of spirituality and justice spirituality to students’ vocational Transformational leadership through participation in labor organiza- formation—contextual learning, field age and vision, an understanding of your nections with fellow leaders and faculty tions and the development of construc- research, and practical theological community, and well-honed skills. Boston through online courses and four weeklong tive proposals for religion-labor project-based learning are significant University School of Theology’s Doctor of seminars at BU. In your final year, conduct partnerships. components of the teaching of Ministry in Transformational Leadership directed research to guide transformation spirituality. is a three-year, low-residency degree pro- in your unique context. gram that combines online learning with SIX TIPS FOR TEACHING At the center of this program is your • Spirituality teaching is not only cog- intensive classes. It offers: SPIRITUALITY individual calling—and vision for the These snapshots point to some key nitive but also aesthetic and kines- transformation you hope to see. Find insights I have gained through my thetic. Incorporating music, the arts, • Theological exploration your blueprint for change. work in teaching at the intersection of and movement enhances the teaching • Cohort learning with other leaders practical theology and spirituality: of spirituality. The physical layout of working for change our classroom spaces also matters. • Practice is an essential component of • Skills in analysis, discernment, and learning in spirituality; we are shaped • To adequately access the range of dis- communal leadership by what we do. To incorporate prac- ciplines that inform spirituality stud- • Research opportunities focused on tice in an academic context, though, ies, we need to build teaching and your specific goals and context www.bu.edu/sth/dmin is quite complex, owing to religious research partnerships across universi- pluralism, the power dynamics in a ties. This is especially critical for doc- classroom, and the inherent risk of toral training in spirituality studies, separating practices from their tradi- which is essential for training future tional, communal (ecclesial) contexts. teachers in the discipline. q I do not try to solve these problems so much as open them up with students. A version of this article originally appeared in the October 2014 edition of The Way • Incorporating practice in academic (www.theway.org.uk). Adapted with teaching is best done in an invita- permission.

40 b o s t o n u n i v e r s i t y s c h o o l o f t h e o l o g y | www.bu.edu/sth 41 © Andorapro | Dreamstime Stock Photos & Stock Free Images Free & Stock Photos Stock | Dreamstime © Andorapro Stock | Dreamstime © Andorapro Images Free & Stock Photos JOURNAL | SERMON

n the quest for spiritual wisdom, book smarts can only take us partway transformation TIP #5 I BY SUSANNAH HESCHEL tion of the intellect is the prerequisite for receiving prophecy, Maimonides The following is adapted from Heschel’s teaches. My late father, Jewish theolo- address at the School of Theology’s 2014 gian Abraham Joshua Heschel, writes Commencement ceremony. that “The Torah as given to Moses, an ancient rabbi maintains, is but an There is a Jewish story of a stu- unripened fruit of the heavenly tree of dent who comes before a rabbi and wisdom. At the end of days, much that announces with great pride that he has is concealed will be revealed . . . . Study is gone through the whole Talmud three a pilgrimage of discovery of wisdom.”2 times. But, the rabbi asks him, what of The rabbinic theological doctrine “dibra the Talmud has gone through you? Torah k’lashon bnai adam” (“the Torah Do we emerge from our theologi- speaks in human language”) came to cal studies solely as masters of a disci- provide a way for Jews, Christians, and pline, or have we also gained respect Muslims to open revelation to human and delight for the diversity of creation interpretation. and its gifts? Do our studies lead us to divine inspiration? What does scholar- ship contribute to our religious lives, and how can we as scholars benefit from our own spirituality? For centuries, theologians—Christian, Jewish, Muslim, Buddhist—emphasized About the the importance of study. Medieval scho- Author lasticism was not simply a desiccated intellectual game, but a rich and com- plex conviction that study is a path to Susannah Heschel is the Eli Black 1. Abraham Joshua Heschel, God. The medieval Jewish philosopher Professor of Jewish Studies at Dartmouth Maimonides: A Biography, trans. Moses Maimonides writes that human College. Her scholarship focuses on Joachim Neugroschel (New beings are “preordained for only one Jewish-Christian relations in Germany dur- York: Farrar, Straus and Giroux, ing the 19th and 20th centuries, the history 1983), 28. activity, for the sake of which we were of biblical scholarship, and the history of created . . . . This sole task is to contem- anti-Semitism. The recipient of numer- 2. Abraham Joshua Heschel, “No ous grants and awards, she is currently a Religion Is an Island,” in: Moral plate ideas in the soul and to come to Guggenheim Fellow and is writing a book Grandeur and Spiritual Audacity: know truth in itself.”1 The longing to on the history of European Jewish schol- Essays of Abraham Joshua Heschel, know God stems from the necessity of arship on Islam. She was the School of ed. Susannah Heschel (New Theology’s 2014 Commencement speaker. York: Farrar, Straus and Giroux, thinking; knowledge means participat-

1996), 245. ing in divine providence, and cultiva- Photo by James Aronson

s c h o o l o f t h e o l o g y | www.bu.edu/sth 43 Interreligious cooperation allows In the Talmud, there is a debate 3. Ibid, 249. who supported Hitler. While there is a A PLACE FOR PASSION us to share insight and learning that between two rabbis, Rav and Shmuel, as 4. Cited in George McClancy, great satisfaction in gathering, analyzing, The spiritual life, like the work of strengthen us in our different faiths. to whether the world was created for the “The Inspired Teacher: Frank and publishing the data I discovered, I scholarship, is slow, careful, nurtur- My father forged deep friendships with sake of Moses, so that he might receive O’Malley,” Notre Dame Magazine (2001). have to stop myself to ask, What is the ing, and focused on discernment rather Christians—Protestant and Catholic— the Torah, or for the sake of David, so 5. Talmud Bavli Sanhedrin 98b. ultimate significance of this scholarship? than quick information or rapid judg- after he escaped Nazi Europe and arrived that he might sing hymns and psalms in Have I simply exposed and brought con- ment. Prayer opens our hearts, makes in the United States in 1940. From him, 5 6. Midrash Deuteronomy Rabbah praise of God. The answer, of course, is 10; cited by Abraham Joshua demnation to a group of wicked theo- us vulnerable, sensitive, and very hon- I learned that the purpose of friend- that the world was created for the sake Heschel, Heavenly Torah, trans. logians? Is my study a pursuit of justice est, and then we bring those qualities ship between Christians and Jews is “to of both scripture and psalms, as Moses Gordon Tucker (New York: and an effort to prevent evil? How does to bear on our scholarly work. I recall search in the wilderness for wellsprings says in Deuteronomy 32:1: “Give ear, Continuum, 2007), 342. this ugly topic fit into my life spiritually? how I trembled when I first held Nazi of devotion, for treasures of stillness, for O heavens, and I will speak; let the earth 7. Susannah Heschel, The Aryan Even more, how in the face of such a documents. Scholarship in religion is the power of love and care.” Indeed, he hear the words of my mouth.” The rab- Jesus: Christian Theologians and the horrific story do I retain my humanity? too often identified merely as a dry, Bible in Nazi Germany (Princeton: writes, we must “share insight and learn- bis explain that at that moment, Moses Princeton University Press, 2008). For me, my study of the ter- historical-critical method; how might ing, cooperate in academic ventures on stood in heaven and spoke to both rible ways religion can be exploited we expand that focus and try to recap- the highest scholarly level.”3 heaven and Earth.6 for ugly political purposes, such as ture the religious experience suggested We might ask a similar question the effort to create a synthesis of by the written words of texts? We PASTORS OF THE CLASSROOM about why scholarship was created: do Christianity and Nazism, made me bring the spiritual dimension to read- Being a scholar, teacher, and pastor is not we become scholars in order to receive sensitive to the experience of doubt ing our texts to sense the poetry of the simply a job or a profession; it is a voca- and transmit our research findings, or that many religious people undergo at psalms, the passion of the prophets, the tion requiring utter dedication of our do we become scholars in order to sing times. Doubt can plunge us into deep intensity of the scholastics, the emo- time, mind, and heart. No scholar is ever psalms—to inspire ourselves and others despair, disorient us from our own tions that give life to ideas. satisfied; there are always too many books to become attuned to the wonder that is lives. I felt that way when writing To educate means to nurture the to read, too many ideas to absorb, too the beginning of wisdom? Are not both on the Nazi theologians: in despair, soul, not only the mind. This we do much to learn, write, analyze, and teach. necessary? May you be blessed that your disoriented, as though all of religion by cultivating empathy and reverence For every pastor, there are innumer- preaching and your teaching are heard had become tainted for me. But we for others; by calling attention to the able souls in torment, anxious for a good on Earth as they are in heaven. also know that doubt can be a gift grandeur and mystery of all being, to word, a prayer, and an empathic heart. from God that can lead us in new the holy dimension of human existence; The texts we study as scholars of reli- FROM DOUBT TO NEW DIRECTIONS directions. The Zohar says a person is by teaching how to relate the common gion are also anxious for our empathy. It I’ve worked hard as a researcher, yet I only whole when his heart is broken. to the spiritual. The soul is discovered is not enough for us to analyze critically; never feel I have worked hard enough. The sadness of our soul may open a in response, in acts of transcending the our texts also have souls, calling out to us There is always so much more to know, crevice in the wall that often seems to self, in the awareness of ends that sur- for sensitivity, understanding, and appre- exciting new books to read, so many stand in front of us. I emerged from pass one’s own interest and needs. Life ciation, and we as scholars have to recog- details to study that often reconfigure writing my book with greater clarity is a dramatic opportunity. nize the subjectivity of the texts we study. the larger picture. I worked in dozens about wickedness, but also with long- “Stop and consider the wondrous Scholars have knowledge to convey, and dozens of German archives for years, ing for religion, and with a far greater works of God,” says Job (37:14). We but a teacher, like a pastor, must also work that was laborious, often tedious, appreciation for the extraordinary human beings will not perish for lack respect “the delicate sacred interiority and always depressing. Based on those goodness, creativity, and inspiration of information, but we may perish for of each student,” in the words of the archives, I reconstructed the history of that religion offers us. Only in reli- lack of appreciation. Appreciate your late Frank O’Malley, the great profes- an anti-Semitic propaganda institute run gion, I believe, can the depths of all vocation: be aware that it bears ulti- sor of English at the University of Notre by Protestant theologians during the dimensions of our souls—from despair mate significance. Intellectual truth is Dame.4 Teaching and preaching are a Third Reich.7 I discovered all sorts of to joy—be experienced, given voice, not sufficient, and the love taught by sacred trust, and for me, teaching is also incriminating evidence about Christian and become tools for redeeming our religion cannot stand without justice pastoring. theologians, both prominent and obscure, world. that we create; God is in need of us. q

44 b o s t o n u n i v e r s i t y s c h o o l o f t h e o l o g y | www.bu.edu/sth 45 JOURNAL | SERMON he NAACP president reminds the STH community that working for justice means putting our bodies where our beliefs are— even in the midst of danger transformation TIP #6 T BY CORNELL WILLIAM BROOKS Were you to take a selfie captioned (’87, Hon.’15) “Criminal Justice,” you might find a multiethnic, multiracial mosaic of The following is adapted and condensed desperation representing 2.3 million from Brooks’s Lowell Lecture at Boston Americans behind bars. The incarcera- University’s Marsh Chapel on November 6, tion rate has quintupled over a genera- 2014. Permission courtesy of the National tion. One out of every four adults, and Association for the Advancement of Colored one out of every three young people, People (NAACP). are arrested by age 23. But if you look at that picture closely, you will note Walking into NAACP headquarters transformational leaders. I can think on my first day as president and CEO of two whose mug shots were found of the nation’s oldest grassroots civil roughly 50 years after they generated rights organization, I felt the weight criminal records for civil disobedi- of history on my shoulders. Every ence in Montgomery, Alabama: Martin room in that building is filled with Luther King, Jr. and Rosa Parks. These compelling images of our American are leaders linked by history who were ideals in action: Rosa Parks, Medgar willing to put their ideals, reputation, Evers, Martin Luther King, Jr., a boy and bodies on the line. of about 12 protesting the death of Trayvon Martin in Florida. I could not help but be moved. These transforma- tive leaders—some well-known, some less known, some not known at all— call out to us. About the We as a nation are transfixed by Author images, so much so that as a digital gen- eration we try to capture ourselves in pixels. My moral curiosity prompts me to ask: what would happen if we took Cornell William Brooks (’87, Hon.’15), an ordained minister, lawyer, and human selfies of social justice in the United rights activist, became the 18th presi- States? I believe you might caption dent and CEO of the NAACP in 2014. In November 2014, in response to a these portraits “Income and Equality,” grand jury’s decision not to indict police “Criminal Justice,” “Voting Rights,” officer Darren Wilson for killing 18-year- and “A Vision for America.” And in old Michael Brown, Jr., Brooks and the NAACP led a weeklong march from each photograph, if you look closely, Ferguson, Missouri, to Jefferson you will find transformational leaders City, calling for police reform.

who speak to us. Photo by Jackie Ricciardi

46 b o s t o n u n i v e r s i t y s c h o o l o f t h e o l o g y | www.bu.edu/sth 47 your chances of getting any follow-up of civil rights. Too often, prophets of scripture. You’ve got to stand on decrease by about 75 percent. If you’re demand too little of themselves and hours of praying, reading scripture, a white male, your chances decrease too little of others. If we’re going to being in the community—hours, days, by 50 percent. And where you have, be good lawyers, ministers, and lead- and years of devotion. in certain instances, white males with a ers, we have to ask much of ourselves Let me give you an example. We criminal record having a better chance of and much of others. And the only way know of Parks because of her heroic getting a job than a black man without to do that is by leading by example: stand in sitting down on a bus in a criminal record, we have a profound working harder and smarter, with a Montgomery. What we know less about racial and criminal justice challenge. We high sense of sacrifice and dedication, is the fact that 10 years previously, as an at the NAACP believe that if a man has and modeling for the people we claim investigator for the NAACP, she created paid his debt to society with the hard to lead the very values we say we hold. a committee to represent an African currency of responsibility, he deserves a We at Boston University School of American woman who was gang-raped second chance—particularly if he never Theology have an incredible legacy. by white racists. Parks did not suddenly had much of a first chance. It weighs upon us. become the mother of Sitting under the tute- the modern civil rights TO LEAD ON YOUR FEET, lage of theologians far When Howard Thurman movement on the day SERVE ON YOUR KNEES greater than I could she refused to give up If you took a selfie of social justice, ever hope to be, I and King and the Boston her seat. you might caption it “Voting Rights.” hoped and prayed that Personalists are part of your After two historic presidential elections I could be a fraction DIGNITY, Monument dedicated to the Selma to in which young people and African of what they repre- legacy, they don’t represent DISTRACTIONS, Montgomery Voting Rights March on Americans participated at unprecedented sented to me. When your alumni bragging rights; AND DREAMS Dexter Avenue on December 3, 2014, in levels, we find ourselves in a season of Howard Thurman If there were a selfie Montgomery, Alabama disenfranchisement. Nearly two thirds of and King and the they represent the prophetic entitled “Income Americans did not vote in the last Senate Boston Personalists are tradition that you’re called and Equality,” we It’s not enough to say what we election. In the wake of the Shelby part of your legacy, might note that in believe. We have to put our bodies County v. Holder Supreme Court they don’t represent to serve and represent. the midst of this where our beliefs are. Moving your decision, state legislatures have worked your alumni bragging uneven economic lips when you’re tempted to keep them to keep young people, Latinos, African rights; they represent recovery, there are closed can be an act of physical cour- Americans, people with disabilities, and the prophetic tradition that you’re the 99 percent who find themselves age. Standing up when you would the elderly from voting. In Texas, an called to serve and represent. When descending into full-time work and rather sit down can be an act of physi- ID that allows you to carry a concealed I was here, I used to pose myself this ambitions on a part-time salary. cal courage. weapon is sufficient to empower one to question: if our forebears did all they And we find the one percent ever Our criminal justice system calls for vote—but an ID that allows you to carry did with what little they had, why escalating into luxury. We have to that kind of courage. We have young a book of Shakespeare is not. can’t we do more with all we have support a minimum wage that’s a men who are stigmatized by a criminal In NAACP history we find transfor- been given? It’s exceedingly difficult to living wage. Jobs represent not only record, no matter how nonviolent, no mational leaders who understood the inspire people, to get them to follow dollars but dignity. When King matter how long ago. The NAACP importance of the franchise, including you, to get them to sacrifice unless went to Memphis, he met sanitation has taken a strong stand on banning the lawyer Charles Hamilton Houston and you’re speaking, preaching, leading, workers on strike wearing placards question, “Have you ever been arrested Associate Justice of the United States serving from the depths of your soul, declaring, “I am a man.” We have to or convicted of a crime?” on employ- Supreme Court Thurgood Marshall. and you can’t do that unless you’re on recognize worth and work out of a ment applications. When you check the As dean, Hamilton set up Howard your knees. You can’t do that unless deep and abiding love and respect for

box in the affirmative, if you’re black, University Law School as a citadel Photo by Nagel Photography/shutterstock.com you’re drawing from the wellspring the individual.

48 b o s t o n u n i v e r s i t y s c h o o l o f t h e o l o g y | www.bu.edu/sth 49 King was advised not to go to have to talk in terms of right and wrong, 1. Frederick Douglass, Frederick Memphis. There was no time to go to not merely better and worse. We’ve got Douglass on Slavery and the Memphis. Memphis was a diversion, to talk about what our society should be Civil War: Selections from His Writings (Mineola, NY: Dover it was a side trip, it was not the main like, the direction we should be going. Publications, Inc., 2003), 42. objective. But transformational leaders “If there is no struggle, there is no prophetically define themselves like the progress,” wrote Frederick Douglass. Good Samaritan—being distracted, being “Those who profess to favor freedom, called out of their way into communities and yet depreciate agitation, are men that need their help. Transformational who want crops without plowing up the leaders put their lives ground. They want rain on the line. without thunder and Last, we look at the lightning. They want selfie “A Vision for Transformational leaders the ocean without the America.” The School prophetically define awful roar of its many of Theology is a place waters.”1 A commit- where vision, dreams themselves like the ment to pursuing justice are born. My vision of Good Samaritan—being no matter what until the what I wanted to do very end, that’s what with my life was born distracted, being called we’re called to. And so here, as I was reading out of their way into when I walk the halls of Reinhold Niebuhr, the NAACP, the por- Gustavo Gutierrez, communities that traits I see on the walls Cornell West, Professor need their help. are of heroes and hero- Dana Robert, and ines who never gave listening to Professor up, who never gave in, Harrell Beck (’45, who never gave over GRS’54). Transformational leaders have to despair or pessimism or defeatism. vision—but they also have the ability I’m reminded that I walk among those to communicate a vision. Writer Simon who believe and yet believe. And when Sinek notes that King’s speech on the I stand in Marsh Chapel in the midst National Mall is not remembered as the of this body of believers, I yet believe. “I Have a Plan” speech, but as the “I I believe in this tradition, I believe in Have a Dream” speech. We are called these prophets, I believe in this School to inspire people and not be apologetic of Theology, and I believe those things about it. that we aspire to. Those things that we Now we have to be multilingual. hope for, those things that we dream of, When you’re speaking to legislatures, it’s those things that we envision we will, often helpful to speak in terms of cost- through our God, bring to pass. q benefit analysis. It’s important to speak to businesspeople in terms of economics. But when it comes to moving people Watch the entirety of Brooks’s lecture and creating movements, values are the at www.wgbhnews.org (search “Brooks”). lingua franca of political discourse. We

50 b o s t o n u n i v e r s i t y Boston University School of Theology Summer 2015

Dean MARY ELIZABETH MOORE He wasn’t just our teacher. Director of Development 175Years He was our friend. RAY JOYCE (Questrom’91) Alumni Relations Officer of Making History JACLYN K. JONES (’06) Editor For nearly two centuries, the School JULIE RATTEY of Theology’s leaders and alums Journal Reviewer have been breaking new ground in NATHAN BIENIEK (’09) religion around the world. Here are Contributing Writers a few highlights: LARA EHRLICH (UNI’03) William Fairfield Warren Anna Howard Shaw ANDREW THURSTON Designer SHOLA FRIEDENSOHN Cover photo 1872 As BU’s first president,William 1968 Yap Kim Hao (’54, ’68) becomes © Sagel & Kranefeld/Corbis Fairfield Warren helps the University the first Asian bishop of the Methodist Produced by Boston University become the first to open all divisions to Church in Malaysia and Singapore. In 1973, Marketing & Communications female students. Warren, a Methodist he is elected to serve as general secretary missionary who helped shape STH, also of the Christian Conference of Asia. focus is funded by donations from taught one of the country’s first courses alumni and friends to the Boston in comparative religion at BU. 1977 Josiah Kibira (’64) is elected University School of Theology Annual Fund. Learn more at as the first African president of the www.bu.edu/sth/giving. 1878 STH students Anna Oliver Lutheran World Federation. and Anna Howard Shaw become the Opinions expressed in focus do not necessarily reflect the views first women in the United States to 2009 Mary Elizabeth Moore becomes of Boston University. receive theology degrees. In 1880, STH’s first woman dean, making her the Shaw becomes one of the first women fifth woman in the world to hold a presi- ordained in any branch of Methodism. dential role in United Methodist Church STAY CONNECTED TO THE Howard Thurman theological schools. SCHOOL OF THEOLOGY 1902 Methodist minister Edgar Helms Professor Harrell F. Beck (1922–1987) Keep up with STH, share (1893, Hon.’40) founds Goodwill your latest news, and access 2014 Doris J. García Rivera (’06) brought the Hebrew Bible to life as no one else could. free religious articles at Industries in Boston while teaching is elected the first woman president STH is carrying on his legacy with the http://go.bu.edu/focus/alums. applied Christianity at STH. Goodwill, of the Evangelical Seminary of Puerto which calls itself “one of the region’s first Rico. An alum making similar strides HARRELL F. BECK CHAIR models of a successful social enterprise,” is Lallene J. Rector (’78, GRS’86), who now boasts 165 member organizations was elected the first woman president OF HEBREW SCRIPTURE. worldwide. of Garrett-Evangelical Theological Seminary in 2013. Help us to fully endow this historic position. Please recycle 1953 Howard Thurman (Hon.’67) In keeping with Boston University’s begins his role as dean of Marsh Chapel To contribute, email [email protected], call commitment to sustainability, this and the first black dean at a predomi- publication is printed on FSC-certified 617-353-2349, or visit www.bu.edu/sth/giving. paper. nantly white university.

0615 Mary Elizabeth Moore Photos of Warren and Thurman by BU Photography; Shaw courtesy the Library Congress (LC-USZ62-20177); Moore Vernon Doucette Boston University School of Theology Nonprofit Inside: US Postage 745 Commonwealth Avenue A Call for Justice from NAACP President PAID Cornell William Brooks (’87, Hon.’15) Boston, Massachusetts 02215 Boston MA Permit No. 1839 An Oasis for Young Latinos 175 Years of Bold Leadership at STH Summer 2015

I have been supported by BU. I have been empowered. I am really grateful

for that. I want BU School of Theology Summer 2015 to continue its legacy of supporting and empowering women to pursue their calling in ministry.

Nizzi S. Digan (’02) Digan has included a gift to STH in her estate plans. ARE YOU READY?

focus is made Education is a gift. Pass it on. possible by donations from MAKE YOUR IMPACT THROUGH A PLANNED GIFT. BU STH alumni and friends Contact us today at [email protected] or 800-645-2347. Photo by Jonathan Kannair Jonathan by Photo