Candler Connection Summer 2012
Candler School of Theology's magazine for alumni and friends
summer 2012 See Spot Run: Reading as a Spiritual Practice 10 Reading for Real Change 22 Lectio Divina: The Art of Divine Reading 25 Does it Matter How You Read a Hymn? 32 Candler School of Theology | Candler Connection : The Reading Issue Candler Connection Summer 2012 Produced by the Office of Communications, Candler School of Theology Laurel Hanna, Director of Communications Molly Edmonds, Communications Specialist Candler Connection is published two times a year by Candler School of Theology at Emory University and is distributed free to all alumni and other friends of the school. Send correspondence regarding the magazine to: Laurel Hanna, Director of Communications, Candler School of Theology 1531 Dickey Drive, Atlanta, GA 30322 firstname.lastname@example.org in this issue 02 The Collect Reading for comfort, challenge, connection Alumni: 18 An Interview with Stacia Brown Candler alumna turns novelist with Accidents of Providence 04 News The latest from Candler www.candler.emory.edu This magazine can also be viewed online. 36 Giving Campaign Update 37 What Alumni Are Reading 38 Commencement 2012 The day in pictures 44 Benediction Photography: Emory Photo/Video Ann Borden Cindy Brown Don Chambers M. Patrick Graham Mary Lou Greenwood Boice Alex Thompson Design by Wages Design www.wagesdesign.com Brooks Holifield offers closing thoughts on reading 40 Class Notes Faculty: 16 Required Reading What faculty are reading now Resources: 34 Reading Beyond the Lines Volunteers at Pitts Theology Library expand its reach around the world 20 New Books by Candler Faculty 28 Now & Then: A Faculty Dialogue Professor emeritus Bill Mallard and current professor Ellen Ott Marshall talk teaching 42 Upcoming at Candler Mark your calendars Copyright 2012 | Candler School of Theology, Emory University. All rights reserved. Articles may be reprinted in full or in part if source is acknowledged. 10 25 22 14 Features: 10 See Spot Run: Reading as a Spiritual Practice Carol Newsom ponders the spiritual dimensions of reading 22 Reading for Real Change Contextual Education changes the lives of two first-years and a refugee family 25 Lectio Divina: The Art of Divine Reading An ancient way of praying Scripture the Benedictines call "listening with the ear of one's heart" 32 32 Does It Matter How You Read a Hymn? John Bell of Scotland's Iona Community on hymns, memory, and technology 2 Candler Connection | Summer 2012 The Collect "We believe Connection can foster community among the 7,500 Candler alumni around the world." The Collect 3 Welcome to the new Candler Connection, the magazine for alumni and friends of Candler School of Theology. We're back after a three-year hiatus and we're eager to share the new look and feel with you. Why are we bringing Connection back? Why should you add one more thing to your reading list? The simple answer is that we believe this magazine can foster community among the 7,500 Candler alumni around the world. We're proud of your accomplishments, and we're proud of the vibrant place that is Candler School of Theology. We want to share your accomplishments and keep you up-to-date on ours. The slightly more complicated answer of why we're asking you to read Connection gets to the question of why we read anything, be it a book, a magazine article, or a greeting card. It's a question Carol Newsom takes up in our cover story about reading as spiritual practice, about the magic that happens when you find the right book at the right time. I have a long list of books that have created that kind of magic in my life. I remember my days as a student traveling solo for three months through Africa, and how a classic novel I found on a hostel bookshelf relieved a particularly intense bout of loneliness and opened me up to the opportunities that lay ahead. I think of my husband reading Cold Mountain aloud to our family on a road trip, and how we pulled the car over a mile shy of our destination so we could finish the last few gripping pages; we were so connected by the story that we shared a collective embrace as we wept over the ending. I recall giving Anne Lamott's Traveling Mercies to a colleague at the University of South Carolina who was having trouble reconciling a strong pull toward Christianity with her academic training. I believe the book helped reveal God's grace and love anew and readied her to face the challenge of living into the mysteries of faith. Reading can be both comforting and challenging. We hope that Connection will be a little bit of both--a comfort as it connects you with your classmates and with what is happening at Candler now, and a challenge as it reminds you that transformation within ourselves, our churches, our communities, and our world requires growth and change. May one of the articles in this issue or a future issue be the right thing for you at the right time. Grace and peace, Jan Love Dean and Professor of Christianity and World Politics Dean Love is currently reading Beautiful Souls: Saying No, Breaking Ranks, and Heeding the Voice of Conscience in Dark Times by Eyal Press. Candler News Rollins Gift Makes Phase II Possible Candler School of Theology has received a $15 million gift from the O. Wayne Rollins Foundation of Atlanta that makes possible the construction of the second phase of the school's new building program. In recognition of this gift, the first building--a 65,000-square-foot facility completed in 2008--will be named in memory of the late Rita Anne Rollins, the first grandchild of the foundation's namesake. "This gift allows Candler to provide state-of-the-art library and teaching facilities that are critical to fulfilling our mission of preparing faithful and creative leaders for the church's ministries in the world," says Jan Love, dean of Candler School of Theology. "We are most grateful to the Rollins family for making it possible for us to continue enhancing theological education at Emory." Opened in 2008, the Rita Anne Rollins Building houses Candler School of Theology classrooms, administrative and faculty offices, community "My grandparents, O. Wayne and Grace Rollins, believed in giving to living institutions that would affect people's lives. Our family has strived to keep that vision alive by the Foundation's continued interest in many areas at Emory University," says Amy Rollins Kreisler, director of the O. Wayne Rollins Foundation. "We are very pleased to be a part of the continued growth of Candler School of Theology." gathering spaces, and Emory's Center for Ethics. The Rollins Foundation gift will make it possible for Candler to move forward with the second phase of its building project. Architect's rendering of the main entry of the new Candler School of Theology building. The existing building, Phase I (on the left), and Phase II (on the right) will be linked by a glass atrium. In announcing the gift January 19 at Candler's spring semester convocation, Dean Love said the new building "will bring our front door back to where it rightfully belongs, directly across from the front door of Cannon Chapel," the center of worship on campus. "We're off and running," she said. Candler News Both buildings are designed for smart technology and LEED certification from the U.S. Green Building Council. In keeping with Emory's architectural style, the structures blend Italianate design with marble and stucco exteriors and clay tile roofs. Candler School of Theology is one of 13 seminaries of The United Methodist Church, with nearly 500 students from 46 denominations and 7,500 alumni worldwide. Since its founding in 1914, the school has been recognized as a premier institution for the preparation of leaders for Christian ministries. In any given year, 70 percent of Candler's graduates go on to serve as pastors in local congregations, with the majority serving churches across Georgia and the Southeast. O. Wayne Rollins, a native of north Georgia, was a self-made business entrepreneur and a steward of the "free enterprise system." He and his brother John participated in numerous successful business ventures, including radio and television stations, cable television, oil field services, truck leasing, boat manufacturing, real estate and--most famously--the 1964 purchase of Orkin, Inc., the first documented leveraged buyout in U.S. business history. Following his death in 1991, his sons, Randall and Gary Rollins, have continued to build the Rollins companies. Created in 1967, the O. Wayne Rollins Foundation continues the mission of now four generations of the Rollins family, which includes supporting religious institutions that are important to the family and that espouse the spiritual, moral, and ethical principles of O. Wayne Rollins, in addition to supporting medical research and public health issues at colleges and universities. Early major gifts to Emory University--to Candler School of Theology, the O. Wayne Rollins Research Building, and the Rollins School of Public Health--exemplify the family's commitment to serving humanity. This latest gift from the Rollins Foundation is part of Campaign Emory, the university's $1.6 billion fundraising endeavor that combines private support and Emory's people, places, and programs to make a powerful contribution to the world. As of Dec. 31, 2011, donors had generated $1.39 billion toward the goal. n Thompson also hopes to connect to a worshipping community and continue to grow in the faith through daily practices of prayer and meditative reading, drawing inspiration from Scotland's rich Christian heritage of monasticism and pilgrimage. "My plan is to grow not only academically, but spiritually, as I continue to explore my ministerial vocation," he says. n 5 Scotland Bound: Thompson Awarded Bobby Jones Fellowship Second-year MDiv student Alex Thompson is the 2012�2013 recipient of Emory's Robert T. Jones Jr. Fellowship. Inaugurated in 2008, the fellowship provides full funding for one year of graduate study at the University of St. Andrews in Scotland. Fellows are selected based on their records of intellectual excellence and high potential for postgraduate success in their chosen field. Thompson will pursue a Master of Letters in Scripture and Theology while at St. Andrews. "This interdisciplinary program explores issues of biblical interpretation in dialogue with Christian history, hermeneutics, and systematic theology," Thompson explains. "I hope to explore more fully the connections between these often disparate branches of theology, focusing specifically on the issues regarding Paul's theology and his interpretation of the Old Testament." 6 Candler Connection | Summer 2012 A Fond Farewell: Petersen to Retire David L. Petersen, associate dean of faculty and academic affairs and Franklin N. Parker Professor of Old Testament, will retire at the end of the 2012�2013 academic term, capping off a decade of service to Candler and a 40-year career in theological education. At a reception in his honor, fellow Old Testament professor Joel LeMon praised Petersen for his exacting editing and disciplined, methodical approach, and colleague Rex Matthews praised his wise and principled leadership, saying Petersen was someone people trusted to make good decisions, "even--or perhaps especially--when they were hard decisions." Dean Jan Love extolled Petersen's administrative acumen and good humor, noting that both have benefited Candler during his 10 years on the faculty. The author or editor of 20 books and more than 70 articles, chapters, and major dictionary entries, Petersen has plied his editing expertise most recently as the convener of the translation board and the Old Testament editor of the Common English Bible, published in 2011. He has served on boards of directors and editorial boards for numerous organizations and scholarly journals over the course of his career, and was president of the Society of Biblical Literature in 2004--an honor Petersen counts as one of his most significant professional accomplishments. Petersen is a consummate scholar-teacher, praised by peers and students alike. He was awarded the university's Emory Williams Distinguished Teaching Award in 2007, and twice was voted "Professor of the Year" by Candler students. Equally adept at constructing critical scholarship and explaining it to a wide audience, he considers himself fortunate to have been involved in two distinct types of publications during his career: scholarly volumes intended for students, pastors, and academics, and other works intended to make the Bible more accessible to general readers. Known for his pedagogical penchant for linking his two loves--fly fishing and the Old Testament--in class demonstrations in Rudolph Courtyard, Petersen will pursue angling in earnest at the conclusion of his sabbatical next year. n Read an expanded interview with David Petersen in the online edition of Connection, available at www.candler.emory.edu. "I will miss working with the extraordinarily talented people who make up a place like Candler and the broader Emory community. It has been a rare privilege to work at one of the best theological schools in the world." --David Petersen Candler News 7 Ellison Wins Book Grant 01 Gregory Ellison, assistant professor of pastoral care and counseling, received an award of $31,200 from the Louisville Institute First Book Grants for Minority Scholars program. The grant is for his 2012�2013 sabbatical year project, "The Silent Fraternity: Minority Male Traumas and the Mystical Power of Silence." New Offerings Expand Curriculum Candler has added three new offerings to its curriculum: a joint degree in bioethics (MTS/MA) in conjunction with the Laney Graduate School and the Center for Ethics, a joint degree in development practices (MDiv/MDP) in conjunction with the Laney Graduate School, and an MDiv concentration in Justice, Peacebuilding, and Conflict Transformation. This brings the number of joint degrees to eight and the number of concentrations to eleven. Significant Staff Milestones This spring we celebrated the contributions of three staff members who have served Candler for a combined 71 years. Brad Jones, director of finance and administration, completed his 25th year of service to Candler. Associate Dean of Admissions and Financial Aid Mary Lou Greenwood Boice marked her 20th anniversary at Candler; she has served as associate dean of admissions and as associate dean of development during different periods of her tenure. Marilyn Schertz, director of Candler Media, celebrated her 26th anniversary at the school. She retired at the end of the spring semester. Online Courses Introduced Candler's first online-only courses debuted in 2012 with Methodist Studies courses taught by Anne Burkholder and Bill Daniel. Other professors are incorporating online elements, such as chat, blogging, and videoconferencing into courses that have classroom meetings as well. Candler received an Emory University grant that enables professors to be trained in integrating digital elements into education; between 15 and 20 faculty will have received this training by the end of summer 2013. "Our basic philosophical approach to theological education is that it is an embodied experience, but many of us have been impressed with how digital technologies have offered interesting opportunities for new ways of learning," Dean Jan Love told the Emory Wheel in January. Long on Acclaim 02 Thomas G. Long's What Shall We Say? Evil, Suffering, and the Crisis of Faith (Eerdmans, 2011) has won the Academy of Parish Clergy's 2011 Book of the Year Award, an honor "given to the best book published for parish ministry in the previous year." In the book, Long offers a biblical, pastoral response to the problem of God and human suffering, exploring what preachers can and should say in response to the painful questions we ask in the face of catastrophe: Is God all-powerful? Is God good? If so, how can God allow such devastation? Long is Bandy Professor of Preaching and Coordinator of the Initiative in Religious Practices and Practical Theology. 01 02 8 Candler Connection | Summer 2012 03 Strawn Appointed to Editorial Board 03 Brent A. Strawn, associate professor of Old Testament, was appointed to the editorial board of the Old Testament Library series, published by Westminster John Knox Press. The board also includes Candler professors Carol A. Newsom and David L. Petersen. "Brent Strawn brings wonderful scholarly and editorial expertise to the OTL board," Petersen said. "We are fortunate that he will help guide the next generation of publications in this distinguished series." 04 Dean's Lecture Series Debuts 04 In Fall 2011, Candler introduced the Dean's Lecture Series, featuring influential voices in history, culture, academics, and ministry. Bernard LaFayette Jr., Candler's distinguished senior scholar-in-residence, kicked off the series with a discussion of his experiences as a Freedom Rider during the Civil Rights Movement (pictured above). Other presenters included Gary Simpson on preaching, Candida Moss on martyrdom, Jennifer Graber 99T on Christian prisons in the early American republic, and Curtis Evans on identity and the black church. Dean's Lectures are free and open to the public. Speakers for 2012�2013 will be posted on Candler's website, www.candler.emory.edu. New Faculty for Fall Four colleagues will join Candler's faculty this fall. The Right Reverend J. Neil Alexander will leave his current post as bishop of the Episcopal Diocese of Atlanta and join us as professor in the practice of liturgy and director of the Episcopal Studies Program. Jehu J. Hanciles will join us as the D.W. and Ruth Brooks Associate Professor of World Christianity. A native of Sierra Leone, Hanciles' recent research examines the interconnection between globalization, migration, and religious expansion. Ted A. Smith will join us as assistant professor of preaching and ethics. He works at the intersections of practical and political theology, giving special attention to Partners in Peacebuilding Candler and General Theological Seminary (GTS) in New York are developing a new joint program in Peacebuilding, Justice, and Conflict Transformation. Designed for clergy, laity, community organizers, youth workers, teachers, students and others interested in learning peacebuilding skills, the program takes place at the Desmond Tutu Center on the GTS campus in Manhattan January 9-12, 2013. For more information, contact Candler's Office of Lifelong Learning, OLL@emory.edu. the forms preaching and worship take in modern societies. Susan E. Hylen will join us as an associate research professor of New Testament. An author of books on the gospel of John, her current research explores the roles and authority of women in the first five centuries of Christianity. Candler News 9 "Singing Church" Makes Halls of Candler Ring On March 19�21, Candler hosted its spring conference, "The Singing Church: Current Practices and Emerging Trends in Congregational Song." The conference featured an ecumenical group of musicians and scholars exploring the issue of music in worship, and the days were filled with workshops, worship services, and plenary sessions. More than 100 participants heard and sang many different types of songs--the conference was designed to break down preconceived notions of what church music can be. When conference attendees weren't singing, they were engaged in conversations about how to create a church music program that satisfies and challenges a diverse congregation. "The question is not about what a church likes or doesn't like, but what they need," said conference presenter Delores Dufner, a Benedictine nun and hymn writer. "When selecting songs for worship, ask not `Do you like it?' but `What do we need to sing to be the church God calls us to be?'" The conference also featured a presentation by John Bell of the Iona Community (see page 32 for more with Bell). The Calvin Institute of Christian Worship and Candler's endowment for the Avary Program in Church Leadership provided funding support for the conference. n See Spot Run : Reading as a Spiritual Practice 11 See Spot Run: Reading as a Spiritual Practice Carol Newsom opened Candler's Spring 2012 By Carol A. Newsom, Charles Howard Candler Professor of Old Testament semester with this convocation address mining the spiritual dimensions of reading. It's the beginning of a new semester. You've met your classes, picked up your syllabi, and, if you're really obsessive, you've totaled up the pages of reading for each class--though I don't recommend it. It doesn't take long to realize how much of our lives are preoccupied with the business of reading. It's what we do, several hours a day, every day. It's not only academic reading; there's the morning newspaper, the instructions on the back of the oatmeal box, the daily email and Facebook posts, the chapter in the novel you got for Christmas. We live in a sea of reading, and like fish, we're mostly oblivious to what we swim in. At most, reading is simply instrumental, something we do to accomplish the task at hand: prep for class, research a paper, find the information we need. We seldom stop to consider the act of reading itself--how peculiar it is, and what its spiritual dimensions might be. So I think it's worthwhile to pause and reflect a bit on reading--and I mean reading almost anything--as a spiritual practice. Reading is not a natural activity for humans in the way that spoken language is. Children are biologically primed to learn spoken language, so they just pick it up. But not reading--reading has to be taught. When I was growing up in the 1950s, parents were discouraged from teaching their children to read. It didn't matter if your child was ready to read before first grade; it was best left to the professionals. And I wanted to read so badly. My mother tells me that when I was five, she would read storybooks to me, and as I sat by her side, I would cry because I could not read them myself. When I finally got to first grade and we learned to read, I was ecstatic. I remember how we would go around the class, reading the sentences in turn. My first reader was one of the Dick and Jane books that people poke so much fun at, but I took the drama of Dick, Jane, Sally, Puff, and Spot with utmost seriousness. Every sentence, I thought, should be read with the maximum intensity of dramatic emotion. So when it came my time, I would give it my all: "See Spot run. RUN, SPOT, RUN!" But silly as I was, I got one thing right: reading was magical and powerful, and it was worth being excited about. Even a little overexcited. One of the things we often forget about reading is how recent an activity it is in relation to human history. Reading and writing are barely 5,000 years old, and widespread literacy is a product of just the last few hundred years. In antiquity, when literacy was limited, reading and writing were treated with some ambivalence. In one of the dialogues of Plato, Socrates famously casts aspersions on the written word in contrast to face-to-face dialogue. "Writing," he sniffs, "is unfortunately like painting; for the creations of the painter have the attitude of life, and yet if you ask them a question, they preserve a solemn silence." The problem with writing is that the author is absent. There is no real presence, so it is not as good as direct speech. I'm not interested in the debate as to which is better, but I think Socrates, despite himself, identifies one of the things about reading the written word that is spiritually fascinating: Reading mediates to us the mystery of the dialectic of presence and absence. Socrates was right about one thing: The very act of reading something means that the author is not present. Even with a phone call, you hear the physical voice of the person. But when you receive a letter or an email, there is nothing physically present to you of that person. But that letter, that written word, refuses--defies--the banishment of pure absence. Through those marks on the page or screen, your friend, your lover, your child is somehow present to you, despite his or her absence. Moses commanded them:...when all Israel Almost every documentary that explores the experiences of soldiers at war will focus at some point on the role of letters: the letters that soldiers write to their loved ones back home, the hunger with which they receive letters from home. The anguish of absence is soothed by the presence-that-marksabsence-yet-defies-it that comes from reading the words of a loved one. War letters are particularly poignant because of the hovering possibility of the ultimate absence: death. And yet the written word has long been one of the ways in which humans attempt to transcend the separation that death brings. It is common for soldiers to write a letter to be delivered to their families only in the case of their deaths, a letter that speaks for them even after they are gone. Moses knew this. In Deuteronomy, he commands the people to gather every seventh year at the Feast of Booths and publicly read the Instruction aloud. Context helps: Moses had led the people out of Egypt, into the desert, and had mediated the covenant with God at Sinai. Relations with the people were not easy. The forty years in the wilderness were not Moses' idea of a bonding experience, but he So, the first of the spiritual dimensions of reading is the way it involves us in that mystery of absence and presence. From Deuteronomy 31:10-11 (CEB) comes to appear before the Lord your God at the location he selects, you must read this Instruction aloud, in the hearing of all the people. Deuteronomy is Moses' farewell speech to the people, telling them everything they need to know-- their history, the laws, his admonitions. But he doesn't just tell them; he writes the teaching and gives it to the priests. Facing his death, knowing that he cannot cross over, Moses turns himself into a book, a book that can go with the people and continue to be their teacher and guide. And every time that book is read, the mystery of absence and presence is enacted, an absence that cannot be denied but a presence that keeps transcending it. By mediating presence and absence, reading is one of the ways we regularly acknowledge but attempt to transcend the separation of death. was their leader. Yet as they stand on the border of the promised land, God tells Moses that he cannot go with the people. He must die on the far side of the Jordan. The written word has long been one of the ways humans attempt to transcend the separation of death. See Spot Run : Reading as a Spiritual Practice 13 memorizing and passing on tradition, and books can become lost. The second thing that the act of reading helps us ponder is the mystery of remembering and forgetting, the mystery of lost and found. Socrates was right that the more we rely on books, the less we rely on our memories. But written texts, too, are fragile things (including electronically written texts, as we all know from hitting the wrong button on our computers). When books are lost, we Now back to Socrates. When it was suggested to Socrates that one of the marvels of writing was that it preserved words precisely and indelibly and so freed people from the labor of memorizing, Socrates sniffed that it allowed people to neglect their memories, making them more ignorant than they previously were. He has a point. In cultures where both literacy and orality were strong, it was customary to memorize even written texts. The Bible calls this "writing on the tablets of the mind." The book was simply a back-up system. But people can cease I know this firsthand. For over thirty years I have been part of the international team of translators of the Dead Sea Scrolls, books that were truly lost for almost 2,000 years. The first text I was assigned was a beautiful collection of mystical songs for the Sabbath. When they were handed to me, only two or three members of the team had ever read them. I was one of a handful of people to have read these texts are cut off from important elements of our past--cut off from our history, from aspects of our identity. since the destruction of Qumran in A.D. 68. Bringing these lost songs back to life for others to read was one of the most meaningful things I have ever done. And they were no mere curiosity: They have helped us understand the origin of practices that are still present in modern Eucharistic liturgies and synagogue prayers. We did not even know they had been lost. But when they were found, we understood our history and our identity in a subtle but important new way. ...there the king read out loud all the words of the covenant scroll that had been found in the Lord's temple...All of the people accepted the covenant. From 2 Kings 23:2-3 (CEB) The book of 2 Kings preserves another account of a lost and found book--a discovery with terrifying Carol Newsom | What I'm reading now Why do I read what I do? I try to read about people whose experiences are different than my own, hoping they will help me see the world I cannot imagine but very much need to understand. I've recently read the Hunger Games trilogy, which connects me with how young adults think about unexpected and often unfair challenges not of their own making that nevertheless require them to make life-changing decisions. Those of us a generation or two older should take these books very seriously. But I also seek out books about people not so young who have to face the possibility of life's end. One of the most profound is by my friend, James Kugel, who was diagnosed with an apparently fatal cancer at age 54. Although, fortunately, he is in long-term remission, he used his experiences to reflect on how the sense of human finitude grounds our sense of the divine. In the Valley of the Shadow is one of the most original reflections on the foundations of religious belief I have ever read. He doesn't offer an easy read or easy answers--but neither does impending death. But he is honest and generous and compelling. You want to read this book. 14 Candler Connection | Summer 2012 implications. During repairs conducted on the temple during the reign of Josiah, a book is found. "A scroll of the teaching," which, we are to understand, is a form of the book of Deuteronomy, apparently lost for centuries and now rediscovered. The narrative presumes, though it does not explain how, that the very book that Moses had written had been carelessly stored in the temple, neglected and forgotten. Then by accident (or was it Providence?) the book was found and read anew before the one king who would grasp the gravity of the situation--that the people were not in compliance with the teaching-- and would undertake to fulfill the requirements of the covenant. This patient book had waited, and finally, it had found its ideal reader. The experience of the humanists of fourteenth century Italy, in what we call the Renaissance, was one Augustine, Hildegard, Aquinas, Luther, Wesley have never been lost, but they may not have been known to you. Encountering them here, now, may be like coming upon a great, lost library that you are just now finding. And you may be the ideal reader they have been patiently waiting for. The transformative power of your reading of them may truly speak to you of a past you did not know. These books may orient you to a way of seeing that you did not know was possible, may offer you a way of life you had not anticipated. So, reading mediates the mystery of absence and presence. It leads us to ponder on the complexity of forgetting and remembering by means of books lost and books found. But there is one more gift of reading to be named: empowerment. The Code of the State of Georgia from 1848 reads as follows: If any slave, Negro, or free person of color, or any white person, shall teach any other slave, Negro, or free person of color, to read or write either written or printed characters, the said free person of color or slave shall be punished by fine and whipping, or fine or whipping, at the discretion of the court. Even today in patriarchal societies, girls' schools are attacked and their teachers threatened because reactionary forces know that educated women will not consent to be in a condition approaching slavery. And development experts agree that if you want to improve economic well-being, enhance health, and lower rates of violence, you teach women and girls to read. Reading is empowerment. Although the reading of Scripture has always been a central act of Christian worship, the low levels of literacy during many centuries of Christendom Books may orient you to a way of seeing that you did not know was possible. meant that most people did not read the Bible themselves, and in the Middle Ages, even when they heard it read, it was in a language they could not understand. The rise of literacy in the modern world has been closely linked with the Protestant Reformation and the desire to empower the laity to read the Bible for themselves. It is bracing to read what in which the rediscovery of the classical literature of ancient Greece and Rome opened up the sense of a new age dawning. Many of the books that had such transforming power on them were, of course, never truly lost; they were in monastery and university libraries, but they had ceased to seem relevant and were forgotten for centuries. Eventually, when the time was right, these patient books found their ideal readers again. Your own history with the classic texts of Christian theology may not be too dissimilar. The works of Even as a six-year-old, I knew that learning to read meant a kind of freedom and independence that I could not have without that knowledge. Once I could read, once I could choose my own books at the library, I had my own wings. The most powerful evidence of the connection between reading and empowerment is to be found in the laws and cultural rules designed to prohibit the teaching of reading to certain classes of people. Most notoriously in this country was the legal prohibition on teaching slaves and persons of color to read during the Antebellum period. Luther said in 1520: "...would God that every town had a girls' school in which young girls were taught a daily lesson in the New Testament, either in German or in Latin, so that by the time a young person had reached the ninth or tenth year, she would be familiar with the entire Holy Gospel." Within a few years, however, Luther had reservations about the undisciplined nature of much private Bible reading and so placed more emphasis on the catechism. And indeed, it doesn't take long today, To be truly powerful, reading needs to be done in community, balancing innovation and tradition, retaining but renewing. visiting Internet Bible sites, to wonder if "every man his own Bible reader" was such a good idea after all. Reading is empowering, but isolated, idiosyncratic reading often leads nowhere useful. To be truly powerful, reading needs to be done in community, balancing innovation and tradition, retaining but renewing. he is reading, but he confesses that he cannot make out the meaning of the passage. And so he appeals to Philip to teach him how to read with understanding. He needs a community of reading to help him make sense of what he's read. And that, of course, is how we try to read at Candler. Not just by putting in your hands the lost books of tradition and saying "good luck," but by asking you to bring together your empowered reading--the reading you bring from your own particular experience and identity--with that of others differently situated who read differently, and with all the readers preserved in tradition who have gone before you and who often read the same text in ways you never would have imagined. I suppose you could think of Candler School of Theology as one never-ending and rather unpredictable "book club," though if that's the case, we may want to pay more attention to the refreshments. I don't expect that every moment of your reading for class will be full of ecstasy. But from time to time, I hope the magic and wonder of what you are doing--the sheer spiritual gift of reading--will reawaken for you the experience of the surprisingly vivid presence of the long-gone apostle Paul or the pungent letters of Susanna Wesley to John. That a book you never even knew was lost to you finds you again and compels you in a way that is almost physical. That your sense of empowerment--as reader, as interpreter--brings you to a new sense of who you are and what you can be. And at those times, think back perhaps to that little child you once were, just learning to read, when even the most banal sentence was worthy of investment and you could imagine saying, "RUN, SPOT, RUN!" Or as I would say to you now: "READ, FRIENDS, READ!" n Running up to the carriage, Philip heard the man reading Isaiah. He asked, "Do you really understand what you are reading?" The man replied, "Without someone to guide me, how could I?" Then he invited Philip to climb up and sit with him. Acts 8:30-31 (CEB) The man in the passage from Acts is already literate in that he can make out the words from Isaiah that 16 Candler Connection | Summer 2012 Required Reading Fiction, nonfiction, light, deep, critical, inspirational-- all make an appearance on this list of the latest good reads recommended by Candler faculty. Elizabeth Corrie, assistant professor in the practice of youth education and peacebuilding, recommends A Young Man's Guide to Late Capitalism, by Peter Mountford. "Disguised as a 21st-century coming-ofage novel, it is an excellent introduction to how global capitalism works, and raises lots of wonderful ethical issues to ponder. Throw in a plot twist and a romance, and you have a great read!" she says. David Orr's Hope is an Imperative bridges environmental studies and pedagogical theory, resonating with Jennifer Ayres, assistant professor of religious education. "Although Orr is not a theologian, he raises questions of meaning, formation, and vocation in relationship to our ecological context, prompting us to ask, `How do we flourish in an ecological faith?'" Steven J. Kraftchick, associate professor in the practice of New Testament interpretation, recently finished Lost Memory of Skin by Russell Banks, "a sad but compelling story about a societal response to a vilified group." Kraftchick says the personalization in the novel helped break down some of society's widely held stereotypes. Emmanuel Lartey, professor of pastoral theology, care and counseling, recommends a classic: The Colonizer and the Colonized by Tunisian Jewish philosopher-sociologist Albert Memmi. This exploration of the psychological effects of colonialism on colonized and colonizers alike was confiscated by colonial police and banned throughout the world when the original French version was published in 1957. The American edition, published by Beacon Press, is dedicated `to the American Negro, also colonized.' Associate Professor of Christian Ethics and Conflict Transformation Ellen Ott Marshall gives two thumbs up to Tina Fey's Bossypants "because it's hilarious--and we all need a good laugh." Next up: Warren St. John's Outcasts United, about a refugee soccer team in Clarkston, Georgia. Professor of Christian Ethics Timothy Jackson recommends Stuart Kauffman's Reinventing the Sacred: A New View of Science, Reason, and Religion. "Kauffman argues persuasively that we are now in a position to break the Galilean-Newtonian-Darwinian spell. We are beginning to understand that materialist determinism is false, mutations are not random, and natural selection is not the only engine driving evolution. Rather than being Rube Goldberg machines cobbled together by chance or welded together by necessity, we are `at home' and active in the universe--`expected' rather than pointless. Kauffman does not believe in `a Creator God,' but he does consider the creativity of nature in which human beings participate `sacred.'" Required Reading 17 The Orphan Master's Son, a novel by Adam Johnson (Random House, 2012) I visited the DMZ with Don Saliers in November, while on a Candler trip to South Korea with him, Karen Scheib, The novel Alice Walker dubbed "The Color Purple for the 21st century," Daniel Black's Perfect Peace draws kudos from Assistant Professor of Pastoral Care and Counseling Gregory Ellison. The story unfolds the gifts and challenges of Perfect, a child born as a boy but raised by his mother as a girl. "An excellent resource for caregivers concerned with issues of trauma, sexuality, and family systems," says Ellison. and Dean Love. It was a sobering day. Korea's unnaturally and tragically divided peninsula, the tense relationship most have with North Korea, and its close proximity to Seoul, the world's second largest metropolitan area, were made graphically real as we peered over the blue line into North Korea. The visit was made surreal as we learned of "Propaganda Village," an illusion of a community maintained by the North Koreans that is not actually inhabited, and of the nature preserve that the DMZ has become since its establishment in 1953. A walk through an incurR.W. Woodruff Professor of New Testament and Christian Origins Luke Timothy Johnson admires the "splendid journalism on politics and culture" in Michael Kelly's Things Worth Fighting For: Collected Writings. Next on his reading list is Arguably: Essays by Christopher Hitchens. "Given my proclivities toward theology and art history, it will come as no surprise that the most recent theological work I have read is David Brown's Tradition and Imagination: Revelation and Change," reports David Pacini, professor of historical theology. "Brown's aim is to show that far from being opposites, tradition and revelation are indissolubly and dynamically linked. Indeed, Brown argues that Christian practice is deeply embedded in a narrative that goes well beyond Scripture. The history of art plays a significant role in the expansiveness of this narrative. Even though Brown's scholarship is massive, the book is clearly written and highly accessible. Still more, he has comparative religious sensibilities that make this a must-read for the challenges that face us in the church today." -- Mary Lou Greenwood Boice, Associate Dean of Admissions and Financial Aid Our trip--worshipping in the churches of Candler graduates, visiting with Candler and GDR alumni, meeting faculty and prospective students at a number of universities and seminaries--was extraordinary! When I saw a brief review of The Orphan Master's Son, I was anxious to read it. The mother of the novel's main character was an accomplished singer, kidnapped by the North Koreans to entertain the "Dear Leader," Kim Jung-Il. His father oversaw a work camp for orphans. In time the protagonist rises through the ranks of the North Korean military, visits South Korea via an incursion tunnel, and even visits the Texas ranch of a United States senator. Through his eyes, a corrupt government, arbitrary in its rewards and punishments, and a hungry, subdued people are revealed, as are beauty and romance. It was a thriller I could not put down! sion tunnel, one of four dug by the North Koreans into South Korea and discovered as recently as 1990, made us mindful that the uneasy truce between these nations is much more active than the wildlife preserve would imply. An interview with Stacia Brown The Candler alumna and first-time novelist talks about reading, writing, and Accidents of Providence By Shawn Scott 09T I was a student in David Pacini's Comparative Theology and Literature class and she was a guest facilitator for creative writing. To be quite frank, the class was a wonderful experience! We got to read a novel every week and then come to class to discuss its theological themes. Needless to say, consuming this literature served as a much-needed break from Schleiermacher, Hegel, and other such philosophical heavyweights. The class was so great that a small group of us decided to keep it going with an informal book club the following summer. The group consisted of Stacia, Dr. Pacini, me, and two other students, and we have kept the book club going since that time. In addition to holding down a full-time job as a major gifts officer at Emory's School of Medicine--and her faithful attendance at book club--Stacia has recently published her first novel, Accidents of Providence (Houghton Mifflin Harcourt, 2012). The book tells the tale of Rachel Lockyer, an unmarried glove maker in seventeenth century London, who is being investigated for the murder of her illegitimate newborn. Stacia's meticulously researched telling of Rachel's investigation and public trial places the story in its historical and theological contexts as only a first-rate scholar and skilled novelist can, and the book is receiving wide acclaim. Though we have a strict "what happens in book club, stays in book club" policy, Stacia has granted me permission to share with you here a snippet of one of our conversations about the book and her experience writing it. I first met Stacia Brown 98T 07G when An Interview with Stacia Brown 19 What inspired you to write Accidents of Providence? I began writing the book in 2006 just after finishing the final draft of my dissertation. I wanted to do something totally different, outside of my area of expertise. At the same time, I had all this research piled up from my dissertation. I wanted to explore the moral consequences of inaction as well as action. The consequences of waiting too long--to do something, to become something, to say something --can be disastrous. But we all have been in such situations. You wait too long for that perfect person, that ideal mate. You wait too long to put an offer on the house. You wait too long to pursue a dream and suddenly you can't travel anymore, you can't afford to go back to school. You wait too long to apologize and suddenly a relationship that mattered is irreparably damaged. I was intrigued by how lives are changed by waiting, by hesitation, by those moments when we think we should do something but we don't. How does theology fit into the book? Are there explicit theological themes in the narrative? Accidents is set in Puritan London, so by the nature of the time period, many of the characters in the story hold fast to various faith commitments. They also don't quite know how to live out those commitments in day-to-day life. I'm much less interested in abstract theological themes than in the messy and idiosyncratic ways we try to live up to our internalized expectations of those themes. What is my duty, my moral obligation, to my spouse, for example, or to the one I love? What do I owe my child? What do I owe another person's child? How about my friend? Who counts as my friend? What happens when our friends fail us? What is it like writing a novel while working full-time? It's a challenge. But I've been like this for as long as I can remember--I've always had some kind of major project that I'm working on around and in between all the other daily requirements. I like to complain about it, but secretly I probably like it, or I wouldn't have been doing it for all these years. What is your next novel about? It's the story of an earnest, young missionary in 1900s San Francisco who accidentally marries the wrong sister. I lifted the idea from the biblical story of Jacob, who wants to marry Rachel, but gets tricked into bedding down with Leah on his wedding night. That story always frustrated me: How could anyone be so ridiculous, so near-sighted, as to wind up in bed with the wrong person? So I decided to run with it. It's not a bad idea, I've discovered, to write about something that bothers you. Who are some of your favorite authors? My favorite living writer is probably Annie Dillard. My all-time favorite novelist is probably Ernest Hemingway. For historical fiction, I greatly admire Penelope Fitzgerald's Rachel Lockyer, an unmarried glove maker in seventeenth century London, is being investigated for the murder of her illegitimate newborn. book about the Romantics, The Blue Flower. I read widely and across genres. If it's got a jacket cover on it and pages inside, I'll probably read it. Is there anything you think Connection readers would want to know about you and your book? My experiences at Candler and at Emory's Graduate Division of Religion gave me the confidence and the training I needed to write this book. My teachers and mentors didn't tell me how to become a fiction writer. They had no idea that was in the works. But they taught me something that matters more: They taught me to read carefully and to listen intently, to attend to the world around me. For an aspiring novelist, there is no greater gift. n How did your time at Candler and Emory influence this book? I learned to become a more careful and generous reader while I was at Candler--and becoming a stronger reader helped me become a stronger writer. I also learned to think theologically and historically, and those interests played a big role in shaping this novel. Shawn Scott is director of annual giving at Candler. He's currently reading The Kite Runner by Khaled Hosseini. 20 Candler Connection | Summer 2012 New Books by Candler Faculty James Abbington, Associate Professor of Church Music and Worship Associate editor, Total Praise: Songs and Other Worship Resources for Every Generation, GIA/National Baptist Convention, 2011 This landmark publication is a multi-faceted worship tool for designing traditional or contemporary services, featuring 569 songs in all styles (hymns, spirituals, historic and modern gospel, and praise and worship music); 52 responsive readings; 46 litanies designed for special days throughout the year, such as church anniversaries, Advent, singles ministry, etc; and supporting resources including the church covenant and articles of faith. Anthony A. Briggman, Assistant Professor of the History of Early Christianity Irenaeus of Lyons and the Theology of the Holy Spirit, Oxford University Press, 2012 Irenaeus' theology of the Holy Spirit is often highly regarded among theologians today, but that regard is not universal, nor has an adequate volume of literature supported it. This study provides a detailed examination of certain principal, often distinctive, aspects of Irenaeus' pneumatology. In contrast to those who have suggested Irenaeus held a weak conception of the person and work of the Holy Spirit, Briggman demonstrates that Irenaeus combined Second Temple Jewish traditions of the spirit with New Testament theology to produce the most complex Jewish-Christian pneumatology of the early church. Jennifer R. Ayres, Assistant Professor of Religious Education and Director of the Religious Education Program Waiting For a Glacier to Move, Pickwick Publications, 2011 When asked about his work for social change, one Presbyterian elder and activist sighed, "You always have the feeling that you're attacking an iceberg with an ice pick. . . . But still, some people do listen, and it does some good. As they say, even glaciers move every now and then." The work for social change is long, arduous, and yields only the smallest of results. What sustains religious social activists while they chip away at social change? This book examines the practice of social activism from the inside out, exploring how activists are affected by their participation in the public sphere. Timothy P. Jackson, Professor of Christian Ethics Editor, The Best Love of the Child: Being Loved and Being Taught to Love as the First Human Right, Eerdmans, 2011 Much has been written about the rights owed to children: the right to live, the right to be nurtured and cared for, the right to an ample measure of health and happiness--and, especially, the right to be loved. In this volume, twenty scholars from across sociological, psychological, historical, philosophical, theological, and legal disciplines argue that the right of children to be loved can best be fulfilled by teaching them how to love others. New Books by Candler Faculty 21 Thomas G. Long, Bandy Professor of Preaching and Coordinator of the Initiative in Religious Practices and Practical Theology What Shall We Say? Evil, Suffering, and the Crisis of Faith, Eerdmans, 2011 Tsunamis, earthquakes, famines, diseases, wars--these and other devastating catastrophes lead Christians to ask painful questions. Is God all-powerful? Is God good? If so, how can God allow so much human suffering? These questions, taken together, have been called the "theodicy problem," and Long explores what preachers can and should say in response. He reviews the origins and history of the theodicy problem and engages the work of other thinkers who have posed solutions to it. Cautioning pastors not to ignore urgent theodicy-related questions arising from their parishioners, he offers biblically based approaches to preaching on theodicy. Rex D. Matthews, Associate Professor in the Practice of Historical Theology Editor, The Renewal of United Methodism: Mission, Ministry and Connectionalism: Essays in Honor of Russell E. Richey, General Board of Higher Education and Ministry, UMC 2012 A distinguished group of United Methodist seminary professors celebrates the life and work of Russell E. Richey in this book of essays highlighting important themes around which much of Richey's scholarly research and writing have focused: ministry and mission; denominationalism and connectionalism; ecclesiology and evangelism; and doctrine and theology. Contributors to this volume share the conviction that the genuine renewal of United Methodism is more likely to result from careful attention to and serious engagement with the work of the church's scholars and teachers, exemplified by Russ Richey, than from the proposals of organizational consultants and management experts from the business world. Ian McFarland, Professor of Systematic Theology Editor, The Cambridge Dictionary of Christian Theology, Cambridge University Press, 2011 Sixteen Candler faculty contributed to this 572-page volume, which contains more than 550 entries from "Abba" to "Zwingli." McFarland served as one of four editors, responsible for drafting the initial proposal for Cambridge and managing all correspondence with the contributors. He also wrote 150 entries himself. Other Candler contributors were Noel Erskine, Timothy Jackson, Steven Kraftchick, Emmanuel Lartey, Thomas Long, Walter Lowe, Jan Love, Rex Matthews, Joy McDougall, Don Saliers, Luther Smith, Jr., John Snarey, Brent Strawn, Jonathan Strom, and M. Thomas Thangaraj. David L. Petersen, Associate Dean of Faculty and Academic Affairs and Franklin N. Parker Professor of Old Testament Co-editor, The Book of Genesis: Composition, Reception, and Interpretation, Brill, 2012 Written by leading experts in the field, The Book of Genesis offers a wide-ranging treatment of the main aspects of Genesis study. Its 29 essays fall under four main sections. The first section contains studies of a more general nature, including the history of Genesis in critical study, Genesis in literary and historical study, as well as the function of Genesis in the Pentateuch. The second section contains commentary on or interpretation of specific passages of Genesis, as well as essays on its formation, genres, and themes. The third section contains essays on the textual history and reception of Genesis in Judaism, Christianity, and Islam. The final section explores the theologies of the book of Genesis, including essays on Genesis and ecology and Genesis in the context of Jewish thought. Brent A. Strawn, Associate Professor of Old Testament Editor, The Oxford Encyclopedia of the Books of the Bible, Oxford University Press, 2011 Strawn serves on the five-person editorial board for the two-volume, 1,056-page OEBB, which offers a comprehensive look at the books of the Bible, including not only the canonical books, but the Apocrypha, Pseudepigrapha, and a variety of genres that were popular at the time the books were written. One unique feature of this resource is a set of comparison charts of biblical canons, outlining the similarities and differences among six groups: Jewish, Protestant, Roman Catholic, Greek Orthodox, Slavonic (Russian Orthodox), and Ethiopian Orthodox. David L. Petersen and Brent A. Strawn Common English Bible, CEB Committee, 2011 The Common English Bible is a bold new translation for the 21st century, balancing academic accuracy with modern readability. It was translated and edited by 120 biblical scholars from 24 denominations. Petersen was convener of the translation board as well as Old Testament editor; Strawn served as Hebrew associate editor. Between the two of them, they edited 33 of 39 Old Testament books. Strawn also served as first translator for the book of Deuteronomy. Other Candler faculty serving as translators include Luke Timothy Johnson, Walter Wilson, and Jacob Wright. 2 Candler | Connection Reading Two first-year MDivs and a refugee family find the comfort of home through the power of reading. by April L. Bogle for Real Change First-year MDivs Rachelle Renee Brown and Miranda-Lynn Gartin up and left lucrative marketing careers in Ohio and California because they wanted to make a difference in the world. Little did these corporate exiles know that teaching English literacy to an immigrant Burmese family--a mom and dad with four children who had spent most or all of their lives in a Thai refugee camp--would make a world of difference disappear. Brown and Gartin were paired last August with the Wah family by Refugee Family Services and Candler's Contextual Education program, which places students in social service, clinical, and ecclesial settings to gain practical ministry experience. Both students felt confident when they signed up to work with the Refugee/Immigration Program. Gartin had taught literacy in Honduras and Guatemala and felt certain this experience would help her teach others. Brown assumed her fluency in Spanish would be an asset. They began to feel like strangers in a strange land, though, when they found out the family was from Burma and spoke the language Karen, and their phone call to set up their first visit was greeted with "wrong number" and a disconnect. Yet this mutual disorientation quickly became their common ground. They discovered it at the Wah family home in Clarkston, Ga., which Brown and Gartin set out to find--despite the phone disconnect--and then came to eagerly anticipate each week. Reading for Real Change 23 "It has been transformative because I learned we're not all that different, and that was a huge bonding experience," said Gartin, who for the first time in her life was no longer within driving distance of her family. "The Wahs became my first network of friends here." Brown says the experience has been humbling and convicting, especially the Wahs' "positivity and hunger for education." "It's shown me the opportunities we have and can share with others," she said, adding, "but what's really impacted me is being allowed into the family time they tuck away for learning together every Wednesday afternoon." Still, there is no denying the stark differences. Brown quit her Procter and Gamble job, sold her home, and headed to Candler, in part because she was inspired by the school's "Real people making a real difference in the real world" message. Gartin, from California, gave up the luxury retail industry and moved across the country for Candler's Episcopal Studies program. The Wahs fled Burma for their safety and came to the U.S. with no jobs, no home, no country--and almost no English language skills. "They had left their country and lost everything, so literacy was only a minor issue when we first met," says Gartin. "We immediately saw that they needed the basics of survival in a new culture." The Wahs received these gifts with total grace, a demonstration of the family's Christian faith the students had rarely encountered. "Working with the Wahs has changed my perspective on everything, especially Christianity," says Brown. "Their definition is different from mine--peace at all costs even if it requires self-sacrifice." The mutual respect--and joyful camaraderie--is Brown and Gartin realized standard literacy tools were too advanced for the family's situation, so they figured out a new approach, pulling from their experiences of how they learned to read, understand and speak foreign languages, and acclimate to unfamiliar cultures. They created a customized curriculum based on the family's needs: phone skills, proper greetings, protocols for calling in sick to work or school. And they came up with their own tools: hand-made flash cards, labels for the furniture, early reader books, useful Web games. They also helped the parents decipher the gimmicks that come in junk mail and review the children's homework and teachers' notes. most obvious during circle time, when Mr. Wah Say (father), Ler Paw (mother), Po Ray (21-year-old son), Richard (18-year-old son), Plaw (16-year-old son), and Gracy (six-year-old daughter) gather on the floor with Brown and Gartin to share what has transpired since their last "class." During a recent visit, they also worked on a recurring problem--"wrong number, hang up" episodes. Brown and Gartin took turns holding a pinkie finger and thumb to their ear to simulate a phone and pretended to call each member of the family. "Ring-ring," Brown said to Mr. Wah Say, who put his pinkie and thumb to his ear to answer, smiling and eyes twinkling in the good-natured fun of the exercise. Giggles came from all of his children as they watched. "Hello?" he said. "Hello, Mr. Wah Say. This is your English teacher, Rachelle. How are you?" "Good," he said and nothing more. His oldest son, Po Ray, leaned over to offer further instructions in Karen. He continued, "How are you?" "Fine, thank you. I'm calling to remind you that we're coming to visit you today. OK?" "OK." "All right then. We'll see you soon. Bye." "Bye." "So," Brown continued, looking around the circle, "who hung up when I called earlier today?" Plaw reluctantly raised his hand. "I did," he said, more giggles all around. "Sorry." After circle, they broke into groups. Brown worked with Mr. Wah Say and Gracy on learning individual words and then how to read those words in full sentences and stories. Gartin led the mother and sons in reading aloud from books and talking about what they learned. On alternate weeks, they spend their time playing Uno or Yahtzee instead. The Wahs' reading and speaking skills have improved tremendously since Brown and Gartin started working with them. Mr. Wah Say knew no English and can now speak his address, call his workplace, and read sentences. "He says he's too old to learn, but he's the one I'm most proud of," says Brown. Plaw and Gracy are getting good grades in school, and Richard, who works with his father at a chicken processing plant, is making solid progress. But it's Ler Paw and Po Ray, who also have been taking English as a Second Language (ESL) courses, who are excelling. Po Ray has been promoted from the stockroom to the kitchen at his restaurant job, and he's now training to be a cook because he can read recipes. His mother has completed the sixth and final level of ESL coursework and is ready to take the GED exam. The biggest sign of progress, though, is the familylike relationship the students are sharing with their fellow "foreigners," one they say will extend after their Con Ed assignment ends. "Their literacy has grown organically from our friendship," says Gartin. "We realized early on that just studying together wasn't working, so we became friends." They celebrate together, sharing cupcakes and chocolate chip cookies when Ler Paw "graduated" from ESL. In games of Uno and Yahtzee, the Wahs team up against their teachers, a dissension that feels like real family fun to Gartin. This summer, she and her husband are inviting the Wahs to their home for dinner. In the meantime, the sons have added Gartin and Brown as Facebook friends. But the most telling moment occurred in early April when Ler Paw and Po Ray followed their teachers out to the parking lot after the week's class was over. "My mother wants to know if you have your car keys," Po Ray said in perfect English. Just like their own mothers, Ler Paw was checking to make sure they hadn't locked the keys in the car like they did last time, which had required a call to AAA. "Yes, I have them! Thank you!" Brown said, getting into the car. Gartin started to tear up from the sophistication of the communication--but mostly from the level of caring. "We've come such a long way!" she said. "I can't say anymore or I'll cry." Not only have these strangers helped each other adjust to their new land, they've found the comfort of home again, too. n April Bogle is laughing her way through Anne Lamott's Some Assembly Required. Lectio Divina : The Art of Divine Reading 25 LECTIO DIVINA: TheArtofDivineReading By Audrey Hindes Scripture has always been important to me in different ways and at different times in my life. In our small private Christian school growing up, we were told to read our Bibles every day. I really tried, but the combination of a King James Version Bible and a young child just isn't terribly productive--not for me, anyway. I was nevertheless convinced of the Bible's importance and began to suspect that there must be hidden meanings embedded in the verses. Both in school and in church we memorized scores upon scores of biblical passages. When I was fourteen my parents gave me a copy of The Living Bible. Whoa. After only really knowing the KJV, I wasn't even sure I was reading the same thing. I turned to passages I had memorized and was shocked and fascinated by the differences. Why were they different? Why were there so many translations? Which one could I trust? By my senior year in high school, I had decided that the only way to get to the bottom of things was to take Greek. So I did. In college I took two years of Greek. I double-majored in biblical studies and classics. I took loads of Bible classes, Latin, and Pseudepigrapha in my quest to "dig deep." Then I went to graduate school and got a master of arts in Biblical Languages. I became a Bible professor and taught Bible at a university for seven years. But for me, within just a couple of years, it wasn't enough anymore. I hardly ever heard a satisfying sermon. I couldn't stomach any devotional literature. On the other hand, I didn't really care about things like textual emendation all that much either (yes, I know it has its place and importance). And then one day I experienced Lectio Divina-- "divine reading"--an ancient way of praying Scripture that the Benedictines call "listening with the ear of one's heart." I love that. I think it's safe to say that I experienced Scripture in a more deeply personal way than I ever had before. All my academic training was still there in the background, but it wasn't the primary framework for reading. I was "listening with the ear of my heart." I don't remember everything about that first experience, but I remember that the word that stood out to me was "thin," and I'm pretty sure it was from Mark, and that the translation was The Message, because it was talking about the festival of "thin" bread rather than "unleavened" bread. And I know that I will never hear that passage in the same way again because it was what I needed to hear that day. And that's the beauty of Lectio to me: No matter how many times I have studied or heard a passage, it can speak to me in fresh ways when I engage it as God's living word for me that day. So how does it work? There are four basic steps: reading, meditation, prayer, and rest, also known by the Latin lectio, meditatio, oratio, and contemplatio. Each step is associated with different questions and followed by a time of silence. Before beginning, start by quieting the mind and heart and praying for the Spirit's guidance. Biblical Bonding Lectio Divina is traditionally a solitary pursuit, but it can also be a group exercise that promotes community and trust. "I find that Lectio has a way of leveling the playing field," says Hindes. "No matter what someone's background or knowledge of Scripture is, they can sit around the text together and be nourished and refreshed by the experience." Communal Lectio Divina works well in small congregational units, such as Sunday school classes or youth groups. The steps--lectio, meditatio, oratio, and contemplatio--remain the same, but there's an option to share with the group following each reading or period of silence. For example, after the first reading of the text, members may share the word that resonated with them; after the second, why it's speaking to them at this point in their lives; and after a silent period during which each member prays and converses with God, they may share what they will take from the experience. The group may read the text aloud in unison or have one person serve as the leader for the session. Lectio Divina : The Art of Divine Reading 27 LECTIO The first part, lectio, is a slow and gradual reading of a Scripture passage--perhaps several times-- followed by the questions "What stood out to you? What word or phrase `sparkled' or `shimmered'?" It's just noticing, without commentary, question, or assessment--that's the hard part. I love the analogy of eating as a way to understand Lectio. Eating, chewing, swallowing, and being refreshed correlates to reading, meditating, prayer, and resting. When eating, we first taste, we notice what we put into our mouths. Then we start to chew on it and break it down. When we swallow food, we take it down deep inside of us and it literally becomes a part of us and helps us to become healthy and grow. Finally, after eating a healthy meal, we are refreshed and restored and we can rest. My practice of Lectio has changed a bit since my first encounter with it, most notably in the third step of prayer. It is one thing to tell God any manner of things--but it is another to have an actual conversation, to wait and listen to hear what God might say in response. Sometimes it is very hard to be patient, to be still, and to be quiet. But when God speaks, it is unmistakable because it's usually not something that I would have said myself. Without waiting for Audrey Hindes is program associate for academic and international support at Candler. She is currently reading Sabbath: Finding Rest, Renewal, and Delight in Our Busy Lives by Wayne Muller, and The Power of Habit: Why We Do What We Do in Life and Business by Charles Duhigg. Now instead of asking whether I hear an invitation, I ask: What can I take with me in my pocket? What word or phrase, image or feeling, can I take with me and carry around today? As a person who likes little trinkets and mementos, that question resonates with me a lot. I love reaching back into my pocket, pulling out something that sparkles, and continuing to be refreshed by it throughout the day. n God's response, we might as well not even call it a personal relationship--not if all we're doing is firing off a to-do list for God based on what we think needs to happen. We say we want to know God's will for our lives, but are we really listening? MEDITATIO After reading is meditatio (meditation), where you reflect on what you read. Why did that word or phrase stand out to you? What is going on in your life that you are touched by it? What is within you that is responding to this? ORATIO In the third part, oratio (prayer), bring that word or phrase into conversation with God. What is God trying to show you through this word or phrase? Listen for an invitation in the passage, to do, be, or become something in response to what you have read. CONTEMPLATIO Finally, in contemplatio (contemplation), simply rest in God's presence. This step often employs the practice of centering prayer, a form of silent prayer that promotes resting in God's direct presence without the intermediaries of thoughts, words, or images. Some groups choose to use upcoming lectionary readings to prepare for worship, but Hindes says that any Scripture reading will do: "My favorite passages for a group are those you've heard so many times that you immediately tune out when you hear them," she says. "Using Lectio Divina allows the text to have new life breathed into it, so you can hear it as God's word again." For God so loved the world.... 28 Candler Connection | Summer 2012 Now Now & Then: A Faculty Dialogue In April, Ellen Ott Marshall, associate professor of Christian ethics and conflict transformation, and William Mallard, professor emeritus of church history, talked about the differences between teaching at Candler now and in decades past. Bill Mallard: What is it like teaching conflict transformation at Candler School of Theology in the 21st century? Ellen Ott Marshall: This spring I did an intense conflict transformation skills workshop course with students over two weekends. It was a really positive and remarkable experience. The students saw natural overlap between the skills for conflict transformation and the skills for ministry. There's also overlap in the skills for conflict transformation and things they had learned in terms of pastoral care and counseling about listening and affirming and responding appropriately. They came into that setting nicely equipped and ready to go, and then had context for ministry--where there are plenty of conflicts to be found. In the fall I'm teaching one of the Contextual Education electives. Throughout the semester the students will do an analysis of conflict at their Con Ed sites in a congregational setting? gone into conflict transformation. the conflict itself isn't resolved. & and think about resources for transformation and peacebuilding at that site. We continue to hear from alumni that they wished they'd learned more in seminary about effectively addressing conflict. How do you deal with fights over the hymnal? How do you deal with grouchy people who don't get along? And how do you deal with the simmering hostilities Mallard: Well, I just think that's so fine. We had pastoral care, of course, and ethics, but we had not Marshall: The language of conflict transformation, for me, has this theological claim attached to it: that this is God's work, the process of transforming sites of conflict. The other piece, the hope of it is that sometimes, if a conflict can't be resolved, it's still possible that relationships and persons and institutions can be constructively changed even if & Then Marshall: Did you adjust? Mallard: I leaped into it! I worked at great length on my transparencies, getting them ready for the next day. These were the days when Professor Roberta Bondi and I taught Christian Thought together. Transparencies enabled Roberta to illustrate her lectures. For example, when she got to Gregory of Nyssa and the problems of sin, Roberta illustrated gluttony by drawing a picture of a giant strawberry milkshake, and right next to it, a tiny little picture of her. And this, she said, is gluttony! Now, I'm not sure whether something has been lost here. My impression of PowerPoint is that it's pretty stiff. I'm not sure Roberta could draw a picture of herself next to a giant milkshake on PowerPoint. What are the advantages and disadvantages of technology as you have experienced them? So we did that. Some team teaching fell by the way, Marshall: One of the things that's helpful in my introductory course is using technology to give a 360-degree look at a topic by pulling in videos, maps, and images very quickly. We are able to move to an interview with a theologian that we're reading and then to a news piece about the context that he or she is engaging. You can bring in a lot of material to enrich the study of a topic. but for Professor Bondi and me, it just worked wonderfully. We were so happy to have that team working together. And at the time, women on the faculty were quite new. I think Roberta was the second. We modeled this team for students, a male and female working together on theological education. That was a contribution that we were very happy about. There's no team teaching now, I gather? Mallard: In my day, we had team teaching. In 1969, there were three sections of church history with three different faculty. When Dean Laney came, he said, let's combine all the sections into one large lecture class and put together a team of two and let them teach the whole crowd. But one of the downsides that I really struggle with is, there's something about engaging technology that inhibits our ability to focus for an extended period of time on one thing. You're constantly enticed by the hyperlink to go to the next thing. We lose the ability to just sit with a page of text and contemplate it. There's something about our ability to receive a lot of information and the expectation that we can process a lot of information quickly that cuts against that practice of pausing with the text. Mallard: And you teach ethics as well? Marshall: I do. I did a conflict studies master's degree at Notre Dame and then I did a PhD in Ethics and Society at Vanderbilt, so my home base is Christian ethics, but I understand so much of the work in Christian ethics to be about sorting through disagreements and helping people talk across differences. Mallard: I received my degree in church history in 1956. Then I taught at Sweet Briar College as an instructor in religion. I came to Candler in 1957 and taught here until I retired in 2000. Marshall: Do you miss anything about teaching? Mallard: I would, except I have a Sunday school class at Glenn Memorial United Methodist Church that meets most Sundays. It keeps my hand in it. Now someone asked, how was it teaching here without technology? But, you see, we had technology! The man in charge of media for Candler pressed me to abandon chalkboard and chalk for an overhead projector and screen. That was, indeed, an advance! 30 Candler Connection | Summer 2012 Marshall: I think it happens in small ways. There are different kinds of informal partnerships--guest lecturing and conversations on pedagogy. I've enjoyed working with students in the Graduate Division of Religion at Emory who serve as teaching associates. I've been lucky to have really capable, great TAs, and we configure ourselves as a teaching team. I did a little bit of team teaching at my previous institution and really enjoyed it. You learn so much. Mallard: Oh, yes! Eastern church history had been omitted in my education, so I was rapidly taking notes under Roberta. Her first book was To Love as God Loves, and if you've never had a copy, get it. The first semester her book was out, she made it required reading in Christian Thought, and at Christmas, we found the students were giving it to their friends as Christmas gifts. First I ever heard of a required text becoming a Christmas gift! Ellen, what is your sense of the MDiv students now? Are they very strongly geared toward graduating and going to the parish? I have the impression that in some cases, students think that before they enter the parish system they will do something else. Marshall: I think the majority of students still come here intending to pursue ordination and go right into parish ministry. I do have conversations with students who are less clear about that. Some want to do faith-related social work, not necessarily in a parish context but still attached to ecclesial bodies in some way. I have folks thinking about a PhD in ethics or a practical theology degree. I think there's a healthy spread of people in the program. I don't know the demographics of students from when you were here, but we now have an increasing body of second-career folks. Did you see a big shift in your time in the demographic makeup of the student body? Mallard: Oh, yes. I think of two revolutions while I was here. One was the racial revolution and the development of the African-American contingent in the student body, which was wonderful and amazing. The other was the gender revolution. My first advisee who was a woman came in 1970. These were remarkable and beautiful changes in the student body. When I first came, there were no African-American students at Emory. The idea down at state government was that if anyone tried to break the segregation laws in colleges and universities, then they would pass taxation laws against them and simply tax them out of existence. The School of Theology faculty was convinced--this was around 1958--that there was no way we could continue with integrity without being open to students regardless of race. We sent a message to central administration from the theology faculty: We've decided to have an open policy on admissions in the School of Theology. The reactions were very interesting. In those days, on Oxford Road, there was a waffle shop. I went in one day, and there was a sign pasted on the cash register: "We cash checks for Emory students only." I said, "Surely that means you'll cash a check from an Emory faculty member." There was an old man sitting on a stool at the counter, who said, "He'll cash it for you if you're not from the School of Theology." I said to him, "But I am from the School of Theology," and he was fit to be tied. It was like he'd never seen one of us before! He stirred his coffee, swallowed it down, and walked out whispering this, that, and the other. "There's something about teaching conflict transformation and ethics in diverse classrooms that enriches the experience." "There were two revolutions in the student body during my time: the racial revolution and the gender revolution." But it was so important and so wonderful to see these two revolutions. Of course, when the women began coming to the School of Theology, the first problem was that men realized the women were making the best grades in all the classes. That was one of the realities they had to get used to. Marshall: And they had to put women's bathrooms in Bishops Hall! Mallard: How about that? Was there any particular challenge to you to come into the field of ethics and conflict transformation as a woman? Marshall: No, I don't think so. Although, I found there was an expectation that because I'm a woman in the field of Christian ethics, I must do feminist ethics. I took feminist theology, but I didn't have much training in feminist ethics. Now I do, and I'm happy I do, but it caught me up short because I wasn't trained in it. Actually, feminist and womanist ethics was one of the first classes I taught here, and I was thinking of it when you were describing those two revolutions. The course was 26 students divided into quarters: A quarter of the class was white women, a quarter was African-American women, a quarter was African-American men, and the last quarter was Korean women. I had scattered in there one white man and one Korean man who was the spouse of one of the Korean women. It was a wonderful class. I'd anticipated white women and black women in the class, but to have representatives of the Korean voice and African-American men in the mix, too-- it was a great experience. There's something about teaching these materials in diverse classrooms that enriches the experience. Mallard: In the 1960s there was tension everywhere, as everybody knows. At Candler, we had a sense of struggle in the faculty between the younger and some of the older leadership at the time, who called us the young Turks. In those days, the full professors met as a committee with the dean to deal with various issues that the non-tenured young faculty were not privy to. Some of us young Turks began to meet together. We read each other's papers and critiqued each other's work and had a sort of bonding. The group included Ted Weber, Ted Runyon, Hendrik Boers, Manfred Hoffman, and a few others. We felt like we had to hold the line on what we thought was the integrity of our work in theological education. Boers said to us, "Now, my friends, we have to stand together and be solid with one another." When Boers said to us, "we've got to stand together," we did. That group of young Turks who bonded in the late '60s was instrumental in Dr. Laney coming to be the new dean, and that was a turning point in the School of Theology's modern history. Dr. Laney came and opened the windows and let in fresh air. That faculty had a sense of bonding and we were pulling for each other. Academic faculty anywhere you go are fighting like crazy. They're going to compete with each other, and be questioning each other, but we supported each other. It started with reading each other's papers. That atmosphere of mutual support and concern then continued in the theology faculty and I think it still continues. Does it? Marshall: Yes, I think it does. This is a very happy place to work and teach. We don't agree on everything, but we play well together. That means being honest about our points of disagreement, practicing a civil dialogue when we disagree, and pulling together for the good of the whole. I think you initiated a good spirit with your young Turks. Mallard: Well, if so, then I'm very grateful, because I felt that was the best thing that came out of a tense time--that spirit of mutuality and closeness. n Does it matter HOW you read a hymn? By Molly Edmonds Does It Matter How You Read a Hymn? 33 On March 19-21, Candler School of Theology presented "The Singing Church: Current Trends and Emerging Practices in Congregational Song." One of the themes that emerged over the course of three days of worship and workshops was the idea that the texts of hymns must be more carefully considered in order to be effective and meaningful to our spiritual development. And according to John Bell, a hymn writer and worship resource leader from Scotland's Iona Community, we haven't been well equipped to undertake that kind of reflection. "In North America, you have a particular affection for interlined text in music, or staff music," said Bell, who presented an evening of song during the conference. "In Europe, it's more common to have the verses separate from the music. It puts as much value on the text as the tune." "I've sung hymns in North American congregations and then had no idea what I've just sung, because with staff music, you can't reflect on the words," he said. "People sing syllables rather than sentences." Though Bell provided a handout with hymns and psalms that were sung during his event, he began his presentation by teaching several texts and tunes directly to the crowd. "I do that to remind people they don't need music in front of them to sing," he said. "There are choirs in this world who would find it an inconvenience to read music while they're singing. They feel if it's not inside them, then it means nothing to God. We sing with greater integrity the less we have to read." Bell attributes our dependence on hymnals and handouts to our lack of faith in our memories. Some cultural critics blame faulty memories on the Internet, as people don't bother to memorize facts that they can find easily with Google. Bell doesn't think this particular issue is the Internet's fault, but he is contemptuous of one technological trend that's been adopted by some churches. "I can't stand projectors," Bell said. "They ruin congregational song. I don't believe you should offer God only half of what you can see. If there's a projected screen that says, `I offer to God all my...' and you sing that before knowing whether it says `I offer to God all my candies' or `all my dogs and cats,' then it makes both the music and the text disposable. And it makes music instantly forgettable, because it flashes up and then it's gone." "How can your faith be shaped by worship if you don't know what you've sung? How can you relate spiritually to music if you don't have the words, if they're all inside the memory box of the projector?" Bell asked, noting that he meets people who keep church bulletins that contain the hymn numbers or the anthem texts that have resonated with them--a practice often eliminated by the use of projectors. Bell cites "Come Down, O Love Divine" as one of his own personal favorite hymns. While he advocates closer reading of the words that churches sing, he emphasizes that these texts must be as functional as they are beautiful. "A hymn isn't just the text of a gifted poet; it's something to which people can say `amen,'" he said. "If the people can't say `amen,' then it's not appropriate for congregational song." n John Bell recently enjoyed reading So Much for All That by Lionel Shriver, 100 Years of Solitude by Gabriel Garc�a M�rquez, and The Psychopath Test by Jon Ronson. Molly Edmonds just finished the 720-page biography Lincoln by David Herbert Donald, followed by The Family Fang by Kevin Wilson. 34 Candler Connection | Summer 2012 Reading Beyond the Lines By Chris Pollette | Photos by M. Patrick Graham Volunteers Increase Pitts' Reach Around the World When many people think of going to a university library, they imagine shelves of books, a quiet environment where they can find the materials they need to sit, read, study, and digest their reading. For most people, that picture still holds true, but for a handful of volunteers at Pitts Theology Library, it's become a place to share what they read with the world outside the walls of the library. Pitts is renowned for the depth and breadth of its collections, including more than 120,000 rare books, pamphlets, and manuscripts, many dating back centuries. People visit the library from all over the world--but increasingly, Pitts is bringing its collections to the world by transcribing its vast holdings of original manuscripts into digital formats made available via the Internet. Although digitizing and transcribing print and manuscript materials is highly useful for 21st-century scholars worldwide, the conversion process is labor intensive and expensive. Encouraging volunteers to help staff the library's digitization and transcription projects satisfies both the volunteers' desire to contribute and Pitts' desire to share its collections with a broader base of scholars, according to Library Director M. Patrick Graham. Volunteers at Pitts are working to transcribe articles in the Henry Edward Manning collection, the James Archer sermons, the Lewis Frederick Havermale collection, and the Henry Renaud Turner Brandreth papers. Graham says the work on a single document does not necessarily require large quantities of volunteer time. Note-card-sized letters often take around 30 minutes to transcribe, and sermons Work begins when the original documents are photographed or scanned into a computer. These digital originals are then posted on the Pitts Library website. Volunteers --either at the library or working remotely--then transcribe the letters and email the transcriptions to Pitts' archivist, Robert Presutti. Because some documents are difficult to read, each is typically assigned to two volunteers; their efforts are later compared with one another to address possible inconsistencies. Once each document is finalized, the transcription and the original scan are uploaded to the website for public access. Volunteers for Pitts' transcription projects come from a wide variety of backgrounds, and include students, professionals from outside the Emory community, and retirees. Among those drawn to the library is German native Brigitte Fessele, who visited the library on the advice of Pitts volunteer Roy Wise. Fessele was first interested in examining and reading some of the rare materials for herself, and then Steve Morgan & Lew Engle Steve Morgan and Lew Engle are retirees interested in finding a way to contribute to scholarship. They volunteer regularly at Pitts, where they've digitized Brigitte Fessele around four pages in length require about two hours. became so intrigued by the hymnody collection and the original imprints by Martin Luther that she chose to become a library volunteer. Fessele's language skills made her a natural choice to translate handwritten letters in old German, an experience she likens to reading Shakespeare. She says she admires the content and form of these letters written in an age before email and digital documents became the standard. Reading Beyond the Lines 35 thousands of pages of sermon notes found in the personal papers of Henry Edward Cardinal Manning--work that helps scholars understand Manning's role in the Catholic Church in England and illustrate his influence on English society. His papers are part of the library's English Religious History Collection, which also includes letters from John Henry Cardinal Newman, a contemporary of Manning's whose recent beatification drew attention to his papers from scholars worldwide. Yazhu Li--"Lia" to her friends--began volunteering at Pitts in part to improve Yazhu Li her English skills. She earned her undergraduate degree in French and social work at China's Xiamen University. Now, hoping to enroll in an American graduate school to study accounting, Li has been helping transcribe and translate materials in the Louis Frederick Havermale collection from English to Mandarin. Havermale, a Methodist pastor from Illinois, served as a missionary in China from 1916 to 1922. His papers are beneficial to many interested in Chinese history, both from theological and political standpoints. Li's transcriptions of Havermale's work provide valuable historical information on Chinese life shortly after the fall of the Qing Dynasty, when civil war and the actions of Chinese warlords provided a backdrop of violence. The lure of making continuing contributions to scholarship is compelling enough to bring emeritus history professor Robert Silliman back to Emory to volunteer at Pitts. Silliman has been transcribing the That sort of intellectual curiosity is what makes the volunteer transcription projects at Pitts attractive to so many. There is an allure that encourages volunteers to take on a new document when they complete another, a satisfaction in knowing that, through their efforts, these works can be shared with others around the world. Chris Pollette is reading Susan Cain's Quiet: The Power of Introverts in a World That Can't Stop Talking, but he's too shy to discuss it in public. sermons of James Archer, a Catholic priest living in England in the late 18th and early 19th centuries whose sermon topics include religious persecution, spirituality, and marriage. Having transcribed manuscripts at the American Philosophical Society and Harvard University, Silliman needed little introduction to the work he was asked to do at Pitts. In fact, in his teaching days, he said, one of the most rewarding aspects of transcription was having the opportunity to examine the relationship between authors and their works. Robert Silliman "It's something unique and different," says retiree Engle. "We can do anything, but we choose to come to Pitts." n 36 Candler Connection | Summer 2012 Campaign Update The incredible generosity of Candler's donors continues to strengthen the school, enabling us to better fulfill our mission of educating faithful and creative leaders for the church's ministries in the world. You've already read of one high-impact gift from the Rollins family that will usher us into the next phase of this great school's story. Allow me to share with you some other gifts that promise to sustain Candler's people and programs for years to come. other denominations as well. The awards will be made through the Candler Advantage program, which extends students' professional education and strengthens their practical skills for church leadership in congregations time ministry. "As important as Candler was to by immersing them for 10 weeks of full- Giving Continuing the Momentum Candler continues to make impressive strides toward reaching all of our goals related to Campaign Emory, Emory University's $1.6 billion fund-raising people, places, and programs to make a powerful endeavor that combines private support and Emory's contribution to the world. At this time, Candler continues to seek funds for the Erskine, Smith, Mosley Scholarship Endowment, the L. Bevel Jones Chair in the Practice of Ministry, and the Laney Legacy in Moral Leadership Endowment. Additionally, funds are needed to support Candler's programs of Lifelong Learning, International Initiatives, Black Church Studies, Methodist Studies, Baptist Studies, Episcopal Studies, and student scholarships. Candler's students, the church, and the larger society benefit from the generosity of alumni and friends who care deeply about the positive transformation of the world. I encourage you to follow in the example of our graduating class: Direct your gift toward an area that speaks to you and help Candler continue to prepare the highest caliber of Christian leaders and scholars--real people who make a real difference in the real world. Rebecca Redd Herring Rebecca, and as important as it was to her to support other women in ministry, I could think of no better way to honor her," Lee Herring said. Growing Student Scholarships In May, Candler received a gift of nearly $700,000 from the estate of Mr. C. Milburn Purdy. Mr. Purdy Honoring a Legacy Lee Herring has made a gift to establish the Rebecca Redd Herring Endowment for Women in Pastoral Ministry in memory of his wife, who earned a master of divinity degree from Candler in 1995. After graduating, Rebecca Herring was appointed to Georgia's Sandy Springs United Methodist Church, where she became the first female associate pastor in the church's 150-year history. The Rebecca Redd Herring Endowment for Women in Pastoral Ministry will provide stipends for United Methodist students in the master of divinity degree program who are preparing for ordained pastoral ministry; funds may be awarded to those from was a member of Candler's Committee of 100 for 38 years. His estate gift will establish the C. Milburn and Nellie Grace Purdy Scholarship Endowment. Mr. and Mrs. Purdy were longtime members of St. Mark United Methodist Church in Atlanta. Giving from the Start In a wonderful example of sacrificial giving, Candler's Senior Class raised more than $10,000 to support their new alma mater. Thanks to the campaign's energetic leadership and tailored giving options, nearly three-quarters of graduating seniors chose to participate. Their spirit of "because I have been given much" is both inspiring and challenging! See the full story on the next page. Mathew Pinson is currently reading Not Your Parents' Offering Plate: A New Vision for Financial Stewardship by J. Clif Christopher. --Mathew A. Pinson, Assistant Dean of Development and Alumni Relations Graduates Give in Record Numbers Before receiving their diplomas on May 14, the Class of 2012 gave back--in a big way. The graduating class raised $10,386.51 for Candler through their senior class gift campaign. The class had a participation rate of 73 percent, the highest of any class in recent history. "I believe in Candler and what it has to offer to future students, so deciding to give and encouraging my classmates to give was easy," said Samantha Lewis, who served on the campaign committee. "Giving back was important to me because someone invested in me. A scholarship made it possible for me to attend Candler, and it has been the chance of a lifetime," she explained. "Helping others have the same advantages I've had is such a gift." The majority of funds raised will be directed toward the Theology School Fund for Excellence, which commits every dollar received to student scholarships. However, for the first time, other funds will benefit from this year's senior class gift as well, because students could choose how to allocate their individual gifts within the larger campaign. "If students had strong passions about particular programs they'd participated in while at Candler, we found a way to direct their gift to that program," said Lauren McCrary, assistant director of development, who offered oversight and guidance to the campaign committee. To raise funds, the senior class held events ranging from a silent auction to a basketball game between faculty and graduating students. The campaign committee was co-chaired by MDiv student Tim Moore and MTS student Jung Won An. "The campaign was so successful because we have a great class," said Lewis. "I know everyone says that, but for us, it's really true. We have a bunch of people who truly care about Candler." What Alumni are Reading What books have been occupying the spare moments of Candler Alumni Board members? Here are a few of their recommendations: Jeremy Pridgeon 02T, chair of the Candler Alumni Board, recently read Necessary Endings: The Employees, Businesses, and Relationships That All of Us Have to Give Up in Order to Move Forward by Henry Cloud. The book "helped in dealing with retrenchment and decline in local congregations affected by the economic downturn," he said. Olivia Poole 09T said that A Dog's Purpose by W. Bruce Cameron is great for any animal lover. "It's a fun, relaxing book to read on vacation," she reported. Next up: Reconciling All Things: A Christian Vision for Justice, Peace and Healing by Emmanuel Katongole and Chris Rice Bryan Brooks 01T enjoyed The Collected Sermons of Fred B. Craddock because it was "a chance to look over the shoulder of a master homiletician at work. It also makes a great source of daily devotional reading." John Simmons 96T recommends Plain, Honest Men by Richard Beeman. "The book is about the origins of the U.S. Constitution, so it was meaningful to me as I was getting ready to go to General Conference to rewrite the Book of Discipline." Next he'll be tackling A Different Kind of Smart, which deals with emotional intelligence. Jimmy Asbell 91T found Going Deep: Becoming A Person of Influence by Gordon McDonald "a good look at making disciples in the local church--not by the usual programmatic model, but more organically." He also enjoyed At Home: A Short History of Private Life by Bill Bryson. "Both educational and entertaining, the book covers the history and origin of many of the household things we think of as normal," he said. Next on his reading list is Like Fire in the Bones by Walter Brueggemann. 38 Candler Connection | Summer 2012 02 01 04 Commencement 2012 Photos 1 and 3 by Emory Photo/Video; all others by Cindy Brown 09T. 03 08 On Monday, May 14, Candler School of Theology took part in Emory University's 167th Commencement exercises. The university awarded more than 4,100 degrees, including 126 to Candler's newest alumni. Commencement 2012 39 06 09 05 10 11 The Atlanta Pipe Band led the academic procession onto Emory's Quadrangle at 8 a.m. for the all-schools ceremony. A steady drizzle fell in the early morning hours, but the rain let up when the ceremony began. An estimated 15,000 people gathered on the Quad for the event. 07 MDiv graduate Dalan Vanterpool during the all-schools ceremony, where Emory President James Wagner conferred the degrees. After the ceremony on the Quad, Candler students processed to Glenn Memorial to receive their diplomas. 01 02 03 05 06 Dean Love commended the Class of 2012 for its commitment to social justice, community building, rich worship experiences, and philanthropy. After the diploma ceremony, friends and family members snapped photos of happy graduates. Graduate Jung Won An received flowers to mark the special occasion. A simple piece of paper--but it represents several years of hard work. 08 09 10 11 Leah Lyman Waldron (right) and MTS graduate Amanda Davis (left), were chosen for their records of academic excellence. 04 Candler's student marshals, MDiv graduate practice of historical theology, was Candler's recipient of the 2012 Emory Williams Distinguished Teaching Award, the university's highest honor for teaching. 07 Rex D. Matthews, associate professor in the Class Notes 50s�70s Roy H. Ryan 54T published a new e-book, Hot Button Issues for Religion and Politics: The Role of Religion in a Pluralistic Society. Canon G. Kerry Robb 61T is serving as an interim rector at St. Peter's Episcopal Church in Fernandina Beach, Florida. Romeo L. Del Rosario 72T is currently serving as country director of the General Board of Global Ministries of The United Methodist Church in Cambodia. Dan Brown 79T was appointed District Superintendent of the Griffin District of the North Georgia Annual Conference of The United Methodist Church. Philip L. Strom 79T was appointed District Superintendent of the Southern Prairie Districts in the Minnesota Annual Conference of The United Methodist Church. Submit Your Class Notes! Sharewhat'snewandnotableinyourlifewiththerestoftheCandlercommunity. WereportclassnotesinConnectionandinourmonthlye-newsletters.Sendus yourclassnotesandassociatedphotographsviaouronlineform: www.candler.emory.edu/submit-class-notes. 90s Steven Phillip Brey 90T was named dean of arts and humanities at Methodist University in Fayetteville, North Carolina. D. Jonathan Watts 90T was awarded the distinction of Oxford Foundation Fellow through the Graduate Theological Foundation. He spent time at Oxford University doing research on an upcoming document "Our Hearts Strangely Warmed: A Practical Theology to Worship in the Wesleyan Tradition." Susan J. Latimer 92T is the rector of St. Catherine of Alexandria Episcopal Church in Temple Terrace, Florida. Ann M. McClellan 93T is the associate minister at Mountain View United Methodist Church in Woodland Park, Colorado. Sue Ann Cecilia Curran 94T is currently an IT Project Manager with the Virginia Community College System. Jeffrey Paul Johnson 94T was appointed the Florida State Director for AARP. Lisa D. Heilig 95T is the recipient of the 2012 Ed Paul Award for Leadership in Transitional Ministry from the Metropolitan Community Churches, awarded for "defining and modeling what it means to be an Intentional Interim." Tricia Carolyn Anderson 97T 08G and Jennifer A. Watts 05G welcomed their son, Oliver Charles Anderson-Watts, on March 21, 2011. Mary E. Packard 99T married Keith Krueger on March 26, 2011. 00s Andrea Lee Mockridge 00T was ordained in the United Church of Christ on August 27, 2011, at St. Luke UCC, Grand Pass, Missouri, and installed as pastor and teacher of St. Paul's UCC and St. Luke UCC. Anne N. Bullock 01T 10G recently published Real Austin: The Homeless and the Image of God. Caryl Peden Griffin 01T was appointed to an Extension Ministry with the Elizabeth R. Griffin Research Foundation, developing biosafety and biosecurity in the expansion of laboratory capacity to address major emerging and re-emerging infectious diseases in Africa and the Middle East. Richard Mark Wright 01T recently published Stop the Church's Revolving Door, detailing a structured ministry to help rebuild authentic personal relationships within the church. Markeva Gwendolyn Hill 04T is releasing a new book, Womanism Against SociallyConstructed Matriarchal Images: A Theoretical Model Towards a Therapeutic Goal. Erin Christine Cash 06T is the new director of admissions at Lexington Theological Seminary. Kimberly S. Jackson 09T received the Hugh White Award from the Episcopal Network for Economic Justice for her outstanding advocacy and organizing for economic and worker justice with the cafeteria workers at the Atlanta University Center. Dane Warren Martin 09T and Gretchen Van Ess Martin 11T 12PH married on February 25, 2012. 80s C. Wayne Perry 80T was named chair of the Amridge University PhD program. Maddox J. Woodbery, Jr. 80OX 82C 85T is a military chaplain. He was promoted to Colonel and assigned as the 7th Signal Command Chaplain at Ft. Gordon, Georgia. Laurie Morrison 86T is currently a training specialist for First Data Inc. Terry Fleming 87T was appointed District Superintendent of the Augusta District of the North Georgia Annual Conference of The United Methodist Church. Lance Wayne Moore 87T 95T has released a new book titled A Monkey Could Do It: How Wall Street Robs Main Street. The book examines the growing gap between the rich and the poor and applies theology to political ethics. Class Notes 41 10s Dianne D. Glave 10T has been appointed as the associate pastor at Ingomar Church in Pittsburg, Pennsylvania, effective July 1, 2012. Christina Amalia Repoley 11T is the founding Executive Director of Quaker Voluntary Service, a national year of service program for young adults in the Quaker tradition. This program is launching its first year with six volunteers in Atlanta in August 2012. For more information see: www.quakervoluntaryservice.org. Gerhard Venter 11T is a Christian pain coach and recently published his academic writings from his Candler years as an e-book titled Teach Me, and I Will Be Quiet: Theological Essays 2007-2011. Lucius Zimmon Hall, Jr. 52T died December 17, 2011. Travis A. Warlick 53T died January 7, 2012. He was a minister in the North Alabama Annual Conference of The United Methodist Church. A. Tegler Greer 54T died December 24, 2011. He was a minister in the South Georgia Annual Conference of The United Methodist Church. Charles Augustus Culbreth, Jr. 52C 55T died March 6, 2012. He was a minister in the South Georgia Annual Conference of The United Methodist Church Roland McDaniel 58T died March 4, 2012. He pastored in the Church of God and was a professor at Lee College in Cleveland, Tennessee. David B. Sargent, Jr. 49OX 51C 59T died December 29, 2011. He was a minister in the North Georgia Annual Conference of The United Methodist Church. James P. Branch 60T died February 23, 2012. He served as pastor of Montrose Baptist Church, Elim Baptist Church, and as a counselor at the Methodist Children's Home in Macon, Georgia. James Deyerle Foster 60T died March 3, 2012. He was a minister in the East Ohio Annual Conference of The United Methodist Church. Paul G. Durbin 61T died February 17, 2012. He was a member of the Louisiana Annual Conference of The United Methodist Church and a Brigadier General Chaplain in the Army National Guard. Helen Deere Bundrant 61T died January 16, 2012. She was a missionary in South Korea for 22 years and was a member of New Beginning Fellowship Church in Cookeville, Tennessee. Lemuel C. Carter 66T died December 18, 2011. He was a minister in the South Carolina Annual Conference of The United Methodist Church. Raymond W. Gibson, Jr. 67T died December 13, 2011. He was a minister in the Kentucky Annual Conference of The United Methodist Church. Ray Garrison Burrell, Jr. 71T died March 7, 2012. Jerry A. Pulliam 71T died February 14, 2012. He was a minister in the Arkansas Annual Conference of The United Methodist Church. Rebecca Redd Herring 95T died December 29, 2011. She was a minister in the North Georgia Annual Conference of The United Methodist Church. She served as Associate Pastor at Sandy Springs UMC and Cumming First UMC. In Memoriam Jean F. Hall 43OX 46T died March 12, 2012. She played piano in several Methodist churches in North Georgia. She was the widow of Paul Victor Hall 42OX 44C 47T, who was a minister in the North Georgia Annual Conference of The United Methodist Church. William Jackson Lamb 51T died March 8, 2012. He was a minister in the North Georgia Annual Conference of The United Methodist Church. Four Alumni Named Dempster Scholars Four of the eight students selected by the UMC's General Board of Higher Education and Ministry as the next class of Dempster Scholars are Candler alumni: Carolyn Davis 06T (Texas Annual Conference) is currently enrolled in a PhD program at Vanderbilt University. Sangwoo Kim 03T (New England Annual Conference) is currently enrolled in a ThD program at Duke Divinity School. Gerald Liu 04T (Mississippi Annual Conference) is currently enrolled in a PhD program at Vanderbilt University. Adam Ployd 06T (Virginia Annual Conference) is currently enrolled in a PhD program at Emory University. Dempster Graduate Fellowships support doctoral students committed to serving the church by becoming professors who will educate the next generation of United Methodist pastors. The fellowships are funded by the denomination's Ministerial Education Fund through GBHEM's Division of Ordained Ministry. 42 Candler Connection | Summer 2012 Upcoming at Candler Shane Claiborne "Jesus for President" October 23 Candler School of Theology presents prominent Christian activist and bestselling author Shane Claiborne on October 23 in Glenn Memorial United Methodist Church. A sought-after speaker on Jesus, peacemaking, and social justice, Claiborne will offer "Jesus for President," a talk designed to spark the Christian political imagination. Far from endorsing one political party or candidate, "Jesus for President" reminds us that our ultimate hope lies not in partisan political options but in Jesus and the incarnation of the church as a people `set apart' from this world. So how are believers to function in the political system? Shane Claiborne is a founding partner of The Simple Way, a faith community in inner-city Philadelphia that has helped to birth and connect "ordinary radical" faith communities around the world. His ministry experience is varied, from a 10-week stint working alongside Mother Teresa in Calcutta, to a year spent serving a wealthy mega-congregation at Willow Creek Community Church outside Chicago. During the war in Iraq, he spent three weeks in Baghdad with the Iraq Peace Team. The bestselling author of several books, including The Irresistible Revolution and Jesus for President, Claiborne is featured in the DVD series Another World is Possible. His work has appeared in the Wall Street Journal, CNN, and National Public Radio, among others. Stay tuned to www.candler.emory.edu for more details about this special event. rne shane claibo october 23, 201 ents University pres y at Emory Claiborne ool of Theolog ker Shane Candler Sch ist and spea es of Christian activ aker on issu prominent ght-after spe nding r 23. A sou ne is a fou on Octobe justice, Sha in inner g and social community peacemakin Way, a faith series Another The Simple in the DVD partner of is featured of several adelphia. He ling author city Phil s for is the bestsel ion and Jesu Possible and Revolut World Is et Irresistible the Wall Stre uding The n featured in books, incl work has bee ne's ng others. President. Sha lic Radio, amo National Pub , and se Journal, CNN Theology, plea School of nts at Candler ry.edu. For more eve andler.emo ne at www.c visit us onli 2 | candler sch ool of theolo gy | atlanta Shane Claiborne recommends Life Together by Dietrich Bonhoeffer, The Wounded Healer by Henri Nouwen, From Brokenness to Community by Jean Vanier, and God's Revolution: Justice, Community, and the Coming Kingdom by Eberhard Arnold. Upcoming at Candler 43 National Institute in Church Finance and Administration June 4�29 Each June, Candler's Office of Lifelong Learning offers NICFA for church administrators, financial secretaries, volunteers, and clergy. The program is offered in four weeklong seminars and covers such topics as church administration, property management, communication and marketing, human resources, managing church conflict, legal and tax matters, strategic planning, and financial management. The NICFA program fulfills the curriculum requirement for achieving certification as a church administrator. For details, visit tinyurl.com/ nicfa2012. Dates for 2013 are June 3�28. rejection of war and military service was not simply an ideological aversion to bloodshed, but a deeplyrooted refusal of violence as an option for Christians and a re-interpretation of the cosmic order of the Roman world based on a new sacrificial system that expressed itself as civil disobedience. Kalantzis is director of The Wheaton Center for Early Christian Studies and a faculty fellow with the Humanitarian Disaster Institute. Free. Reformation Day at Emory October 25 The 2012 Reformation Day at Emory takes as its theme, "The Kessler Collection after Twenty-Five Years." This year's program celebrates the first 25 years of the Kessler Collection by noting its value for scholars, students, and the church. Featured speakers are Presiding Bishop Mark S. Hanson of the Evangelical Lutheran Church in America; Dewey W. Kramer, professor emerita of German and humanities at DeKalb College; the Rt. Rev. J. Neil Alexander, former bishop of the Episcopal Diocese of Atlanta; and Jan Rippentrop, a doctoral student at Emory University. The Candler Singers will present a luncheon concert under the direction of Barbara Day Miller. Homecoming Events September 28 Distinguished Alumni Award Luncheon, 12:00 p.m. Candler School of Theology Building / Swanson Art Tour, 5:00 p.m. Fall Reunion Dinner / Dessert, 6:30 p.m.; for classes of 1977, 1987, 2002, 2007, 2012 For details and to RSVP, contact email@example.com. Youth Theological Initiative Summer Academy July 7�28 The YTI Summer Academy gathers rising high school juniors and seniors from across the country for an intensive experience in Christian theological education. The goal is to cultivate public theologians for the church and world. For details, visit www.yti.emory.edu. Worship Schedule Candler has a rich worship life. Join us at these regular worship services in Cannon Chapel: Tuesdays: Service of Word and Table at 11:05 a.m. Wednesdays: Evensong and Eucharist at 5:30 p.m. Thursdays: Service of Word at 11:05 a.m. Fridays: Eucharist at 11:05 a.m. First Tuesday October 2, November 6, December 4 First Tuesday is an opportunity for potential students to learn more about Candler School of Theology through an information session and by visiting with current students and admissions advisors. The evening includes a casual dinner and a talk by one of our distinguished faculty members. Invite your friends and neighbors who are contemplating seminary. More information is available by emailing firstname.lastname@example.org. Dean's Lecture Series: "There Will (Not) Be Blood! Early Christian Attitudes Toward War and Military Service" September 19, 11:00 a.m., CST 252 George Kalantzis, associate professor of theology at Wheaton College, kicks off the 2012�2013 Dean's Lecture Series by proposing that the early Church's For a full listing of events at Candler School of Theology, please visit us online at www.candler.emory.edu. 44 Candler Connection | Summer 2012 On Reading Reading is not what it used to be. I'm not referring to the 25 percent of American adults who read no books last year--a substantial drop since 1990. I'm also not referring to the recent literary theorists who have proposed new ways to read or shown us the complex relationships between readers and their books. I'm not even alluding to cultural battles over the "canon" of books in the curriculum. And I'm certainly not speaking about the transition in the eighteenth century, which I learned about from the historian David Hall, from "intensive" reading, which verged on memorization, to the "extensive" reading that characterizes the way most of us leap from book to book--a transition that rested on the early-nineteenth century change from the scarcity to the abundance of books. Finally, I'm not referring to the way reading now divides us, as the sociologist Jackson Carroll revealed when his surveys found that liberal and conservative ministers rarely read the same books. That has probably been true for centuries. I'm talking, rather, about how our reading--yours and mine--has changed. When we were children, we mostly read books simply for fun, for the excitement of compelling stories, and woe to us if we lose that childlike way of reading. But at some point we also began to learn that books, especially novels, have themes, motifs, figures, and tropes that give us a richer experience when we take note of them. We learned that fiction By E. Brooks Holifield, C. H. Candler Professor of American Church History, Emeritus cannot be reduced to a few summary sentences but reversals, characterizations, place descriptions, rather that narratives give us a density of sequences, ironic turns, and complicated relationships that Benediction and unfaith, vocation and relationships, duty and obligation, evil and error, class and race, gender and us daily. And in reading nonfiction, we discovered that we could not understand one book in isolation, that a book was part of a conversation, perhaps a debate, and that we read one book better if we read others that help us see the same question from different points of view. This was not, however, the end of our learning anew sexuality, and a score of other realities that surround form something like a self-contained world in which we briefly transcend our everyday habits. We discovered that poetry could condense a seeming commonplace into a metaphor or image that allowed us to see the ordinary as if it were strange, indeed, as if we were seeing it for the first time. When we read nonfiction, we learned to read not simply for the information but for the argument, the often-elusive main point. We learned to hold ourselves back from jumping too quickly to conclusions, prematurely filling the margins of our books with interjections of our own opinions, correcting authors right and left. We learned instead how to get inside the author's point of view and reserve judgment until we had seen things from his or her perspective. This required still a different manner of reading, one in which we related the chapters carefully to one another, attended to the way sentences and paragraphs formed units of thought, and kept our attention on the way authors used evidence and argument. We learned how to relate each part of a book to all the other parts. We learned to read critically. Yet that was not the end of our learning to read, for we discovered that novels could give us insight about our own world--insight into matters of faith how to read. Some of us learned that the careful reading of books developed other skills--skills of attentiveness, observation, and sympathy that changed our everyday lives. We learned that efforts to read carefully are strangely analogous to our efforts to listen to others, to observe subtle alterations in a group, to pick up cues, and to persevere in our listening even when another person seems boring or alien. Reading, in short, became a form of discipline that spilled over into other spheres of our lives. But a few diligent souls have learned that reading can be a form of spiritual discipline, a means of attentiveness that taught them to conform themselves, now and then, to the Real, to escape the clawing demands of their own egos, and to listen for the One who listens to us. For these people, especially, reading is not what it used to be. May we one day join them. Brooks Holifield is reading Annie Proulx's Accordion Crimes. "...books have themes, motifs, figures, and tropes that give us a richer experience when we take note of them." Emory University Candler School of Theology 1531 Dickey Drive Atlanta, GA 30322 Jad and Shelly Denmark had been married nine years and had three children under the age of six when they were called to seminary to pursue MDiv degrees--at the same time. Candler's financial aid package made their simultaneous education possible. Now, with degrees in hand, the Denmarks are off to Orlando, Florida, where Jad will serve as an associate pastor at St. Luke's United Methodist Church and Shelly will enjoy some time off from her studies before applying to doctoral programs. Candler Empowers Real Possibilities.