Chester Ronning Centre Newsletter Fall 2006—Vol. 1, Iss. 1

Director’s Note In this issue….

Director’s Note The Chester Ronning Centre cultivates a deep under- standing of issues and themes at the intersection of relig- Official Launch ion, faith, and public life. We deal with the difficult ques- Roundtables tions asked by those who are religious and those who are Dean’s Notes secular, questions that heighten our sense of the fragility Hendrickson Memorial of public life in liberal democratic societies and else- Endowment Fund where. Breaking the stalemate between the dialectical Point & Counterpoint thinking of right and left, religious and secular ,and ex- ploring the capacities obscured by this “comfortable di- Recent Events vide” is central to our aim.

We are working in three spheres: the academy, the public square, and religious communities across the spectrum of human cultures. The Ronning Centre brings forward the finest thinking of women and men who anchor their consid- erations in religious worldviews as well as public intellectuals rooted in the To Contact Us theoretical frameworks that emerged from the Enlightenment and modern ide- David Goa ologies. Our initial task is to animate a new conversation that takes the depth Director and texture of these worldviews seriously, if not literally, and to explore what [email protected] each of them may offer to the local, national, and international discussions that surface when religion and public life intersect in the pluralistic context in Dittmar Mündel which most of us now live. Associate Director pdmundel@ David J. Goa, telusplanet.net Director

Robyn Simpson-Mohr Administrative Assistant [email protected]

Augustana Campus 4901-46 Avenue Camrose AB T4V 2R3

www.augustana.ca/ronning

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Chester Ronning Centre Newsletter Fall 2006—Vol. 1, Iss. 1

THE OFFICIAL LAUNCH OF THE CHESTER RONNING CENTRE Philip Merklinger

The official launch of the Chester Ron- ning Centre was on 25 March, 2006. The Centre will be a place of hospitality for the difficult questions we face when religion and public life intersect. Audrey Topping at Public Launch “There is an old saying that a prophet has no This care informed everything Ronning did honour in his own home,” remarked Audrey Topping, when he was principal of Camrose Lutheran, accord- daughter of Chester Ronning. “That certainly is not ing to Berdie Fowler. It was also very much in evi- true of Camrose.” The 200 people who attended dence when Ronning strove to negotiate peace be- would certainly agree that Ronning exemplified the tween the United States and North Vietnam. Signifi- mission of the Centre. He spent a good part of his life cantly, his faith-based care was exercised in his desire in Camrose as principal of Camrose Lutheran College and ability to communicate on a personal level with all (1927–1942). Ronning ran for the United Farmers of people, no matter who they were, what they believed, Alberta in a by-election in 1932 and was elected as a or where they were from. member of Alberta’s Legislative Assembly. He also ran Seymour Topping and Brian Evans gave us an for the Cooperative Commonwealth Federation in the even deeper sense of who Ronning was and what he federal election of 1945 but lost. Ronning served as a was able to accomplish. Topping noted that Ronning diplomat in , , , Korea, and at the retained his “profound hope for a better world.” Per- UN, and as mediator in secret peace talks during the haps, Topping suggested, “students would find un- Vietnam War. ending inspiration” in Ronning’s life. This point was Audrey Topping (an accomplished photojour- underscored by Ray Schultz who noted, “Post- nalist), her husband Seymour Topping (former New modernism isn’t going to be able to help us. We need York Times correspondent, editor, and Columbia Uni- something more. It is a transmodern world and we versity professor), Brian Evans (China scholar and must share across historical and ideological bounda- professor emeritus at the University of Alberta), Ber- ries.” die Fowler (Ronning’s secretary at Camrose Lutheran Afterward one audience member commented: and publisher of the Camrose Booster ), Bill Blaikie (MP “Just imagine, a person from Camrose did all that.” and deputy leader of the federal New Democrats), and Over the course of the afternoon it became clear that Ray Schultz (Lutheran bishop) all spoke about Ron- Ronning demonstrated that a human life is an open ning’s life. The Augustana Choir performed. horizon of possibility and can make an impact on Bill Blaikie emphasized the “timeliness” of the public life. Indeed, Ronning was able to see potential launch of the Centre: “I was saying we needed a centre in even the mundane biographical details of his own for religious studies and I was thinking of the Univer- life — ethnicity, religious background, place of origin, sity of Winnipeg. I didn't know about Augustana and and religious faith. These were his entry points into Camrose. We need peace between religions and this public life. Religion instructed Ronning in the ways of Centre is a great thing.” hope. By extension, he teaches us that religion can Audrey Topping next told a selection of stories also instruct public life in the ways of hope. All in all, about Ronning and showed slides. Both words and the official launch was a successful and auspicious pictures outlined a life that was grounded in the start for the Centre. Christian faith and the fundamental care he believed it demanded of him.

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Chester Ronning Centre Newsletter Fall 2006—Vol. 1, Iss. 1

Ronning Centre Roundtables

Many don’t see any Interesting issues emerged from two roundtable discussions held in November real connection be- 2005 in Camrose and Edmonton. We at the Ronning Centre want to consider them in our programming and research. tween their faith and their farming In Camrose the first issue to emerge was the role religion could play, but isn’t, in helping farmers find a voice for their struggles. Some feel shamed. Others feel im- practises… potent because they think they have no power to change the pattern of the un- Brian settling of rural communities. The values or ethics that people in rural church communities display are often not shaped by the tradition and texts of their own Rozmahel faith, but by an external, individualistic, consumer-oriented culture. Many don’t see any real connection between their faith and their farming practises or with their own economic and relational struggles or those of their neighbours.

Related to this disconnect between faith and economic and community life is the disengagement from community involvement in both smaller cities like Camrose and in the suburbanization of Edmonton. A culture of individualism flourishes especially well in built environments that have no communal centre or heart. Within suburbia, religious groups sometimes only nurture the suburban, disen- gaged soul. Other religious groups become the only “centre” which provides the social life, entertainment, and meeting point for the otherwise anonymous com- munity. What happens to celebrating diversity, to dialogue amongst differences, and to political engagement, all of which are crucial for a democracy?

Post-modernism (cont’d on next page…) isn't going to be able to help us. We need something more…

Bishop Ray Schultz

Panellists at the First Chester Ronning Public Forum

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Chester Ronning Centre Newsletter Fall 2006—Vol. 1, Iss. 1

Chester Ronning Centre for the study of religion and public life

Visit our website at www.augustana.ca/ronning

• Mission Statement • Conference Schedules

• Calendar of Events • Online Registration Forms • Work of the Centre • Resources and Links • Senior Staff and Associates • How to Support the Centre

Augustana Campus, University of Alberta 4901-46 Avenue, Camrose AB T4V 2R3

The Chester Ronning Centre Newsletter is a bi-annual publication of The Chester Ronning Centre Editor: Dittmar Mündel Photography: Reiner Loewan

Roundtables, Cont’d from page 3 tures, but maybe the alternatives are framed incor- rectly. The issue is not genuine charity, which re- As for celebrating difference, the question was sponds to the needs of strangers as opposed to chang- asked: How can the Ronning Centre create opportu- ing structures, but rather an institutionalized charity nities and spaces of hospitality so people can feel free on the one hand and people who want to change the to express their divergent religious or secular views big systems, but ignore concrete people and their without having to be dogmatically or politically cor- immediate needs on the other. Those currently domi- rect? People feel censored or they now censor them- nant options would have to be transcended. selves to fit into their religious and secular fraternity, One pervasive preoccupation was how, with their and genuine dialogue with the other, in all its com- very different views of the relation of state and relig- plexity and texture, is lost. This narrowing of conver- ion, people find appropriate ways for religion to inter- sation is also detectable in the media with the preva- sect with public life. The covert imposition of reli- lence of sound bites. The absence of genuine dialogue gious agendas — Stockwell Day and George Bush around the same-sex marriage act, but the presence of were given as examples — is as problematic as the “taking a stand” and rallying the troops is a good ex- overt imposition of a theocratic model some claim is ample of this avoidance of engaging the other. It also God’s will directly on society. In the last decades in was cited as an example of how we can bleed off intel- Canada, political leaders have frequently ignored the lectual and emotional energy that is needed for so positions of religious leaders with the valid claim that many justice issues that we dissociate from, such as many or most of the members of their religious com- AIDS in Africa. munities do not share the views of these leaders on In religious communities it seems very hard to deal social, cultural, or economic issues. with the structural aspects of injustices. Some argue Maybe we at the Centre can contribute to reweav- that churches’ preoccupation with charity siphons off ing the tapestry of life-in-community through such the energy needed to expose and battle unjust struc- rich conversations as we began at these roundtables.

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Chester Ronning Centre Newsletter Fall 2006—Vol. 1, Iss. 1

Dean’s Notes… Roger Epp, Dean Augustana Campus As I write, one student publication in Canada has reprinted the Danish car- toon of the prophet Muhammad that prompted incendiary protest around the world. Other publications may follow, not out of dis- respect to Muslims, their editors say, but to make a statement about free speech. Meanwhile, a professor has become a national media personality for posting the same cartoon on his door. Religion, he said, was “one of the greatest evils visited on humankind”; at best, he felt, it should be strictly a private matter. As the cartoon controversy reminds us, it is possible to affirm constitutional and academic free- Roger Epp at the Public Launch doms and yet lament the unsatisfying, monologic character of the public speech that is exercised under those freedoms — especially on the subject of religion. Whether in the media, in public, or on campus, relig- ion is too often a realm mediated by caricatures. It is dominated by minds made up, thoughts hurled, and Hendrickson Memorial civilizations clashing. In the university it is ap- Endowment Fund proached with awkwardness, suspicion, even hostility — and without differentiation. Among students it be- comes a silent dividing line. The Augustana Faculty of the University of Last summer a diverse group of scholars, Alberta is grateful for the support provided by mostly from the United States, issued a draft declara- the family of George and Magda Hendrickson. Six generations of the Hendrickson family tion, Religion and Public Life: Engaging Higher Education. have both nurtured Augustana and studied Their declaration noted the challenge posed by “a citi- with its various teachers and professors over zenry inexperienced in engaging others on issues of more than ninety years. The Hendrickson religious and moral differences.” They encouraged uni- Memorial Endowment Fund provides the versities, public as well as private, to serve as models funding for the Augustana Distinguished for the difficult but important conversations required Lectures, given by an outstanding scholar and in a pluralistic society, and to engage religious com- public intellectual whose thought and action, munities directly in an enlarged circle of public rea- informed by faith, has engaged the demanding son. issues facing our world. This endowment Their declaration confirmed the timeliness of enables the Ronning Centre to bring fine what we have started at Augustana with the Ronning theological and religious thinking into the Centre. David Goa, Dittmar Mündel, and the advisory larger university conversation on public life committee have given ambitious shape to the initial and into the public square in Camrose and vision for the Centre with a series of consultations on Edmonton, and through publication into subjects, including Muslims and the media. Their care vigorous international conversation. for the character of public speech and the inclusion of diverse voices has been exemplary.

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Chester Ronning Centre Newsletter Fall 2006—Vol. 1, Iss. 1

Point and Counterpoint Point The importance of engaging in public life they are weakened if believers in these from a religious perspective. faith communities preserve these cen- Dittmar Mündel tral tasks of their faith for their private

Noble think- lives while out in public they immerse Voter turnout is low, especially in cer- themselves in a consumer culture and an ing leads to tain age groups. People are “bowling economics based on animating our self- noble alone” rather than in leagues. Many in ish desires to ensure “economic pro- action in all suburbia are not involved in maintain- gress.” Linda McQuaig, in All You Can ing or enhancing the life of “their city.” areas of life. Eat: Greed, Lust and the New Capitalism , All of these phenomena point to civic shows forcefully how the religious and disengagement. This abandoning of moral restraints that used to curb greed Virindar public life is not only a threat to our in society have not only been eroded, Lamba common life together, to our concrete but replaced by elevating wealth and communities and cities, it also under- conspicuous consumption to a high mines the credibility of religions, the North American value. In North Amer- integrity of religious groups, and the ica many of the inordinately wealthy health of individuals. identify themselves as Christian. Does While as a Christian theologian I can this not undermine belief that the way only speak with some competence of Jesus or of any other religion is an al- about the threat lack of public engage- ternative to “the ways of the world,” ment poses for the Christian faith, it rather than another method of seeking seems that many other faith traditions power in the world? Can we be pri- are also diminished by it. For example in vately virtuous and publicly swim with a Ronning Centre consultation on relig- the sharks, or do we become like the ion and public life, Virindar Lamba, a sharks? Sikh spiritual leader in Edmonton, stated that we should not speak of the (Cont’d on page 7) intersection of religion and public life, So when Chris- as if religion only touches public life now and again. Rather, he argued, noble tians cocoon thinking leads to noble action in all ar- themselves eas of life. His comments highlight the within their false divisions between private and pub- lic or between values and objective facts congregations, that still dominate our supposedly post- they are cutting modern minds. To use but one example off crucial of the need to overcome the artificial sources of spiri- distinction between private and public in religious thinking, the Sikh spiritual tual energizing task of overcoming greed, the Buddhist and growth. focus on overcoming selfish desire, and Dittmar the Christian death of selfishness so Mündel that a new self in service to others can be born, have this in common:

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Chester Ronning Centre Newsletter Fall 2006—Vol. 1, Iss. 1

Within Christianity two central concepts — creation The concepts of creation and incarnation thus and incarnation — seek to overcome the dangerous show that within the tradition of Christianity disen- split between the private, as the sphere of religion and gaging from the real, messy, public world of diverse values, and the public, as the sphere of autonomous people is not an option, since it would be withdraw- economic, political, cultural, social, and environ- ing from where the divine addresses us and asks for mental forces. Nature and society are viewed as our responses. So when Christians cocoon themselves “God’s creation.” Often it is a hurt, abused, and ex- within their congregations, they are cutting off crucial ploited creation, but it is a real presence of God never- sources of spiritual energizing and growth. This state- theless. So in all my interactions, all my relationships ment does not mean that contemplation or even a con- with the world in work, family, leisure, education, and templative life is bad and activism is good. Contem- politics, I am being addressed by “the God clothed in plation is a way of engaging the world, since it seeks creation,” as Martin Luther put it. to see more clearly things that make for peace. The My responses in all these realms are both moral Trappist monk Thomas Merton and the Vietnamese and religious. They are “moral” since this is the realm Buddhist monk Thich Nhat Hanh are clear examples of responsibility: I am called to respond to my employ- of publicly engaged contemplative lives. ees or employer, my spouse and/or children, nature, Finally, it is important to note that disconnect- my students or the material I am learning, my co- ing one’s private life of values and religion from one’s citizens in my community or country, for example. public life has potential for very detrimental effects on The responses are also “religious,” since whatever I one’s personhood. In her work on “sustainable lives, put my trust in (for example, the hidden Creator or an sustainable livelihoods,” Dr Elizabeth Lang of Concor- ideology such as progress) or am unable to trust ex- dia University College discovered that what is fre- presses itself in my responses. My responses are de- quently called a “mid-life crisis” is in fact a crisis gen- spairingly “religious,” or should one say “irreligious,” if erated by people not having lived according to their my sense is that ultimately I am impotent and that the values or religious beliefs. To make it in the world of forces that are playing themselves out create a world work or to adapt to the dominant culture, they often of inevitabilities. If those who claim to trust the Crea- seriously compromised what they valued deeply. As a tor block God out of their economic relationships or result a physical, psychological, and spiritual crisis political relationships or relationship to the environ- suddenly overwhelmed them. The way out of the cri- ment, they are cutting themselves off from being able sis is to uncover what you truly believe and value and to listen to, and respond to, God. A private religion then align your living, your working, and your interac- participates in the irreligion of the culture of impo- tions in the public realm with your inner compass. tence. “Incarnation” is the other central Christian con- cept that seeks to prevent faith from cocooning itself into a private realm divorced from our public lives among other humans. At Christmas — and in all wor- ship ideally — Christians celebrate that “the Word …disconnecting one’s private was made flesh and lived among us full of grace and truth.” This means that the divine can be encountered life of values and religion in, and that the divine has taken on, a human life and from one’s public life has all of humanity in the life of Jesus. Jesus, in a parable potential for very of the human encounter with the ultimate, says, “what you have done to the least of these, you have done to detrimental effects on one’s me.” So while Jesus communicates that the hidden personhood… God is gracious, he refers his followers back to their public lives among people, especially the most vulner- able, the poor, as the realm of their response to this gracious God.

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Chester Ronning Centre Newsletter Fall 2006—Vol. 1, Iss. 1

Counterpoint were surely not exhausted by our particular experi- When religion is banished, public life is diminished ment with them since the French Revolution. They David J. Goa may also be rich enough to welcome pluralism and tough enough to hold genuine difference together in a One of the reasons it has been difficult for the last half civil space. We need to find out if we want to shape a century to think with any clarity about religion and civil life capable of moving beyond the twentieth- public life is that the codependent twins, secular and century experiment in banishing some of the deepest religious fundamentalists, have captured the public and most profound values known to the human fam- conversation on a number of key ethical issues. They ily. How else will we learn to shape a public square were born together. that is richly furnished and capable of fielding the par- ticular differences reflected in our citizens with their The secular twin insists on sweeping the public many religious and secular worldviews? square clean of any and all religious perspectives, ar- guing that they are always irrational and unprogres- sive and that they will highjack public life for the con- fessional interest of a narrow and particular group. The religious twin argues that faith perspectives have important things to say when it comes to many of the Recent Events grave issues of our day. On the virulent side of the de- bate this twin also claims a position coterminous with the will of the divine. Public is pitted against private, Consultations belief against knowledge and reason, or so the spokes- Roman Catholic Church on Public Life persons on each side of this divide would like us to Julian Hammond & Brian Rozmahel believe. These two twins have consciously or other- wise figured out how to capture almost all of the air- Faith, War, Taxes & Canadian Responsibilities time when it comes to many important local, national, Dave Hubert and international issues. My sense is that these two twins have had their day and it has become clear to Actualizing the Social Conscience of Islam in all, except possibly the twins, that the gravity and Public Life complexity of the issues require us to move beyond Karim Jiwani their feeding frenzy, their diet of dialectical rhetoric. Seminars There are gifts that come with the end of the coloniza- Teaching and Learning on the India Study Tour tion of public discourse by these twins and we need to Varghese Manaloor & Jack Waschenfelder see them clearly. A climate of hospitality will return to public discussion. Hospitality is required to bring for- A Scholar at Home in the Rural: Readings ward the depth and texture of ideas from various Roger Epp quarters. No longer will it be good enough simply to declare unilaterally that one’s position expresses fully and adequately the sources of all religious thought Augustana Distinguished Lecture within one’s own particular religious tradition or de- The Root of War is Fear nomination. So, too, it will be on the secular side of Love Your Enemies as Yourself the bar. Complexity is its own reward. The ideas and Jim Forest ideals of the Enlightenment that joined with religious (More on this event in next edition of the Newsletter) values in the creation of liberal democratic societies

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Chester Ronning Centre Newsletter Fall 2006—Vol. 1, Iss. 1

THE FIRST RONNING FORUM themselves out of the slums.” On the con- trary, Blaikie said that The first Ronning Forum was held on 24 March at “The economy is a Camrose United Church. The keynote speaker was moral issue. That is Bill Blaikie, MP for Winnipeg-Transcona, Deputy really what the social Leader of the Federal New Democrats, and United gospel was all about, Church minister. The respondent to his “Preaching and will be all about no the Social Gospel in the 21st Century: Challenging matter what new form Secular, Religious and Market it may take.” Fundamentalists” was the Blaikie said the Hon. Walter McLean, former voice of the Christian MP for Waterloo, Mulroney Left has, in the last government cabinet minister, twenty years or so, re- and Presbyterian minister. A gressed so that the only Hon. Walter McLean panel discussion followed. The political voice now Former MP, Waterloo panel consisted of Shayda identified as Christian Nanji (member of the Edmon- by the general public is that of the Christian Right. ton Ismaili community), “There is a need to re-establish in the public mind that Bishop Victoria Matthews there are faith-informed progressive perspectives on (Anglican Diocese, Edmonton), those issues.” Indeed, Blaikie noted that God, religion, Dr John Hiemstra (professor of and idolatry are certainly not dead. He warned, Political Science at King's Uni- though, that this “postmodern” context means that Bill Blaikie, MP versity College, Edmonton), Winnipeg-Transcona “discerning idols will be a demanding, and perhaps and Walter McLean. dangerous task.” He observed: “The challenge of the social gospel in the twenty-first century is three-fold: Speaking to approximately 300 people, Blaikie's guid- religious fundamentalism, market fundamentalism, ing question was, “How do those of us who see our- and secular fundamentalism.” selves in the social gospel tradition speak of ourselves With eloquence, wit, and insight Blaikie expli- and what we believe in a twenty-first century Cana- cated the biblical roots of the Christian Left in juxta- dian context that is characterized by secularism, plu- position with current political attitudes, such as the ralism, a touchiness on the part of many about any- “false gods” of the marketplace, public opinion poll, thing Christian, and a touchiness in general about the fear, “the arrogance of religious exclusivity,” and “the role of religion?” Blaikie responded that those who are false and manipulative humility of liberal inclusivity.” in the social gospel tradition should “speak out of Blaikie said the Bible calls us to a politics of care, not their prophetic traditions, challenging the rulers of just about ourselves and the quality of our lives, but their day to do justice, to love kindness and mercy, about others and the quality of their lives, and about and to measure their political choices not in terms of what it means to live with others in community. how they help the rich and already powerful, but how Panel members took up a number of the issues they help the hungry, the poor, the vulnerable, the Blaikie addressed. Afterwards, many spoke of Blaikie's marginalized and the environment that future genera- lecture as an important reminder of the need to re- tions will have to live in.” For him, as for J.S. Words- establish open discussion and debate within the po- worth, M.J. Coldwell, Tommy Douglas, and many oth- litical sphere. Many also commented how good it was ers in the history of Canada’s social gospel movement, to hear a point of view which has been excluded from faith should not be separated from public life. He contemporary Canadian political discourse. quoted from an event he attended: “Some people say it’s up to governments to get the poor out of the slums. But we in the prayer breakfast know that if we get Jesus into the hearts of the poor, they will get

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Chester Ronning Centre Newsletter Fall 2006—Vol. 1, Iss. 1

Recent Activities of the Centre

Public Launch and Forum—March 24-25, 2006 A public forum and launch of the Chester Ronning Centre with Audrey Ronning Topping, Seymour Topping, eminent scholar Brian Evans, Reverend Ray Schultz, Next Issue Bill Blaikie, MP, the Honourable Walter McLean and the Augustana Choir.

The Augustana Seminars 2005-2006 Distinguished 14 September “Religion: A Strength and a Weakness for Political Parties,” Lecture Archbishop Lazar Puhalo, Civil Liaison Officer, Orthodox Church in America, Canadian Diocese 16 October “Science, Faith and the Uses of Scripture,” Dittmar Mündel Climate of Fear/ 30 January “Science, Faith and Conservation Research,” Glen Hvenegaard Commitment to 27 February “In the Shadow of Byzantium: Memory, Ideology and Religious Peace Resurgence after Ceauescu,” David J. Goa Conference 20 March “Alfred North Whitehead on ‘The Public,’ ‘The Private,’ and the Prehension of Religion,” Adam Scarfe Point and 27 March “Science and Scientism: Limits to Both?” Tim Parker Counterpoint Consultations 2005-2006 Upcoming 15 September “A Christian Orthodox Understanding of Religion and Public Events Life,” Archbishop Lazar Puhalo , Civil Liaison Officer, Orthodox Church in America, Canadian Diocese (University of Alberta, Edmonton) Publication 30 November “Church of God and the Encounter with Public Life,” Releases John Howard 1 December “Sikh Tradition and the Encounter with Public Life,” Virindar Lamba 16 January “A Christian Science Understanding of Religion and Public Life,” Nicholas Wickenden 23 January “A Hindu Understanding of Religion and Public Life,” Sushil Kalia

Round Tables 2005-2006 7 November Camrose Round Table, Augustana Campus 14 November Edmonton Round Table, University of Alberta Campus

Resources The Ronning Centre provides a variety of resources for scholars, journalists, public officials, and professionals and interest groups who wish to deepen their under- standing of religion and public life. We strive to enhance the understanding of the place of religion, its gifts and challenges, and the nature and challenges of civil life.

Page 10 Friends of the Chester Ronning Centre … The Chester Ronning Centre for the Study of Religion and Public Life focuses its work on a set of issues and themes that demand our attention whether or not we are religious.

And the Friends of the Chester Ronning Centre provides an opportunity for interested and concerned men and women to join us in a legacy project of the Augustana Faculty—to meet at the heart of compelling contemporary issues and themes and make it possible for many to learn and contribute to the understanding of religious perspectives on public life and public under- standing of religious perspectives.

We invite you to become a Friend of the Centre and join the table of hospitality that seeks to bring depth and texture to many of the compelling issues of our time where religion, faith and public life intersect.

Friends of the Chester Ronning Centre will receive: Invitations to our conferences, seminars, lectures, forums, cafés, study circles and symposiums; Our regular newsletter; Notification of our publications, research and public forums; Invitations to conversations with public intellectuals and scholars that go beyond the news stories of the day; Opportunities to influence and support fruitful research and religious and public conversation on many of the most compelling issues of our day.

I would like to become a Friend of the Chester Ronning Centre for the Study of Religion and Public Life

ONE TIME GIFT : Chester Ronning Centre annual membership fee of □ $ 50 $15.00 will be deducted from your charitable gift □ $250 □ $500 □ $______Name MONTHLY GIFT : ______□ $ 50/month Address □ $250/month □ $500/month ______□ $______City Province Postal Code ______Number of Months ______Telephone

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CHESTER RONNING CENTRE FOR THE STUDY OF PAYMENT METHOD: RELIGION AND PUBLIC LIFE Augustana Campus, University of Alberta 4901 – 46 Avenue, Camrose, AB T4V 2R3 □ Cash www.augustana.ca/ronning □ Cheque: Payable to the University of Alberta □ Direct Debit : Please enclose voided cheque The personal information requested on this form is collected under the authority of Section 33(c) of the Alberta Freedom of Information and □ Credit Card: □ Visa □ Mastercard Protection of Privacy Act for the purposes of updating and maintain- ing faculty/ donor records. Questions concerning the collection, use or Credit Card number : ______disposal of this information should be directed to: Development Office, Augustana Campus University of Alberta, 4901 – 46 Avenue, Camrose, AB T4V 2R3, 780-679-1558 Expiry Date: ______

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Chester Ronning Centre Newsletter Fall 2006—Vol. 1, Iss. 1

Contact Information

David Goa, Director [email protected] 780.679.1104

Dittmar Mündel, Associate Director [email protected]

Robyn Simpson-Mohr, Administrative Assistant [email protected]

Debbie Smeaton, Managing Editor [email protected]

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