Windows: The Belhar Confession (Spring 2016)

Austin Presbyterian Theological Seminary

spring 2016

The

Belhar

Confession In this Issue Student fellowships | 5

The Belhar Confession | 8

Alumni awards | 22

Substance.

Scripture.

Service.

Preparing strong, imaginative leaders for the church.

100 East 27th St. | Austin, TX 78705 | 512-404-4827 | AustinSeminary.edu

AUSTIN

AUSTIN PRESBYTERIAN

PRESBYTERIAN THEOLOGI C AL

THEOLOGICAL SEMINARY

SEMINARY

spring 2016 President

features

Theodore J. Wardlaw

The Belhar Confession 8 Confession of Belhar 10 Belhar’s potential contribution

Board of Trustees

G. Archer Frierson II, Chair James Allison Whitney Bodman Janice Bryant (MDiv’01, DMin’11) Claudia D. Carroll Elizabeth Christian Joseph J. Clifford Katherine B. Cummings (MDiv’05) Thomas Christian Currie Consuelo Donahue (MDiv’96) Jackson Farrow Jr. Beth Blanton Flowers, MD Jesús Juan González (MDiv’92) John Hartman Ann Herlin (MDiv’01) Rhashell D. Hunter Steve LeBlanc James H. Lee (MDiv’00) Sue B. McCoy Matthew Miller (MDiv’03) Lyndon L. Olson Jr. B. W. Payne David Peeples Jeffrey Kyle Richard Conrad Rocha Lana Russell Lita Simpson Anne Vickery Stevenson Martha Crawley Tracey Karl Brian Travis Carlton Wilde Jr. Elizabeth Currie Williams Michael G. Wright

Volume 131 | Number 2

8 Cover: The Belhar Confession, written in South Africa during the time of apartheid, will soon be added to The Book of Confessions of the Presbyterian Church (U.S.A.).

to our confessional conversation

By Quinn Fox

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Belhar as public theology of justice

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By Nico Koopman

Reflections on Belhar’s inclusion in The Book of Confessions

By David Johnson

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Belhar and the unity of the church

By Margaret Aymer

Trustees Emeriti Stephen A. Matthews Max Sherman Louis Zbinden

& departments

2

seminary & church

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20

faculty news & notes

3 22

alumni news & notes

ASA Board

Kristy Vits (MDiv’98), President Matt Miles (MDiv’99), Vice President Barrett Abernethy (MDiv’13), Secretary Dieter Heinzl (MDiv’98), Past President Timothy Blodgett (MDiv’07) Tony Chambless (MDiv’07) Sandra Kern (MDiv’93) Denise Odom (MDiv’99) Andrew Parnell (MDiv’05) Stephen Plunkett (MDiv’80) Valerie Sansing (MDiv’00) Sheila Sidberry-Thomas (MDiv’14) Michael Ulasewich (MDiv’05)

Editor Randal Whittington

Contributors

Lemuel García-Arroyo Jacqueline Hefley Claire Mathias Gary Mathews Alison Riemersma Sharon Sandberg Adam Sweeney Daniel Williams

Windows is published three times each year by Austin Presbyterian Theological Seminary.

Austin Seminary Windows Austin Presbyterian Theological Seminary 100 E. 27th St. Austin, TX 78705-5711 phone: 512-404-4808 e-mail: windows@austinseminary.edu fax: 512-479-0738 AustinSeminary.edu ISSN 2056-0556; Non-profit bulk mail permit no. 2473

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from the president |

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President’s Schedule April 17 – ­­ Preach, First Presbyterian Church, Big Spring, Texas April 19 – Evening with the President, Austin June 12 – Preach, Shepherd of the Hills, Austin June 19-25— PC(USA) General Assembly, Portland, Oregon July 24—Preach and Teach, Episcopal Church of the Incarnation, Highlands, North Carolina September 22 – Evening with the President, Houston October 6 – Preach, Grace Presbytery Stated Meeting, Kilgore, Texas October 13 – Partner Luncheon, Fort Worth, Texas

n this issue of Windows, we are gifted by four informative and inspiring essays reflecting upon the newest addition to the Presbyterian Church (U.S.A.)’s Book of Confessions. The Book of Confessions, a part of the Constitution of our communion, is a collection of eleven—and now, with this newest addition, twelve—creeds and catechisms and statements that define and interpret our theology. These various statements are like signposts which stake out the route this particular tradition has traversed from the earliest moments of the Christian church until this moment in the second decade of the church’s 21st century. At critical junctures across this journey, it is as if we have stopped on this route to behold some particular crisis or opportunity and to thus ask the question, What now should we say and do as people of faith?

Not too many years ago, some Reformed Christians in South Africa met in a suburb of Cape Town named Belhar. They were persuaded that they were at such a moment of crisis and opportunity as they reflected on the particular way in which racism had been institutionalized by the unspeakable sin of apartheid. And so they deliberated and read scripture and prayed and wrote. The result of all that was what we now know as the Belhar Confession. And, because the matter of racism is not just a South African problem but an intensely national—indeed global—problem, our church has adopted Belhar and has thus added to our theological standards the first confession to originate not from ancient Christian history or Western Europe or America, but from the Global South.

What follows are offerings from members and friends of the Austin Seminary community. Niko Koopman, from Stellenbosch University near Cape Town, has taught here from time to time and is one of our ongoing conversation partners in that magnificent school and seminary with whom we share an official international partnership. Quinn Fox, a pastor at National Presbyterian Church in Washington—one of the most visible leadership congregations in the country—is a former member of the Seminary’s staff and a thoughtful Reformed theologian. New Testament Professor Margaret Aymer and Church Historian David Johnson are vital and beloved members of our faculty who contribute their characteristic wisdom and passion to this topic. Moreover, the Belhar Confession itself makes a welcome debut in the pages to come. I encourage you to dwell deeply with each of these pieces. Two additional faculty members—Phil Wingeier-Rayo and Carolyn Browning Helsel—offer timely reflections. Phil reviews Daniel Carroll’s new book on the immigration crisis, and Carolyn articulates her deep interest in the challenge of preaching and teaching about race. There is more ahead, too—the latest news from this place, and various pieces of evidence regarding its impact in the world beyond.

One last word: when you are next here, please look for the latest memorial on our campus which was dedicated in February. It is a quiet place for prayer and meditation, just off the west transcept of Shelton Chapel, that lifts up the memory of Ms. Ethel Lance. Ms. Lance was a lifelong Christian and a devoted member of the Emanuel African Methodist Episcopal Church in Charleston, who, along with eight others, was martyred by a racist gunman last summer in a mass shooting while she worshipped at a Wednesday night prayer meeting. Her daughter, the Reverend Sharon Risher (MDiv’06), is one of our dear alums. Find this space on campus, and rest and pray.

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Faithfully yours, Theodore J. Wardlaw President

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Human and civil rights award to honor the memory of “Mother Emanuel Nine” martyr

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he news that nine people had been murdered in a racist attack at Emanuel African Methodist Episcopal Church on June 17 in Charleston, South Carolina, was felt deeply in communities around the country. At Austin Seminary, the grief and horror brought on by the killings became particularly acute when the Seminary community learned that one of its own, alumna Sharon Risher (MDiv’07), had lost two cousins, a childhood friend, and her mother, Ethel W. Lance, in the attack.

Risher served as a trauma chaplain at Parkland Hospital in Dallas, Texas (201216). Since her mother’s murder, she has become an activist and national spokesperson with the grassroots anti-gun violence group Everytown for Gun Safety.

She has testified before the Oregon legislature and met with President Obama, and she has been interviewed by Time Magazine, CNN, and Texas Monthly.

Throughout this journey, Sharon has been upheld by her Austin Seminary family. “During that time, I faced many dark days,” says Risher. “I didn’t know what to do, except listen to God’s voice sending me out, even on a broken ankle! My dear friends at Austin Seminary were there for me. With prayers, Facebook postings, phone calls, cards, and even Dr. Wardlaw traveled to Dallas to visit me. Such love then and now is embedded in my heart with much gratitude.”

In a tangible show of support, her classmate Bill Cotman (MDiv ’06), pastor of First Presbyterian Church in Cuero, Texas, encouraged his congregation to establish the Ethel W. Lance Human and Civil Rights Award at Austin Seminary. The award will be given annually to a graduating senior who, during her or his time at Austin Seminary, demonstrates outstand-

ing contributions in these areas.

Lance, 70, was a faithful member and long-time sexton at Emanuel AME, one of the nation’s most prominent black churches and an important site in the ongoing history of civil rights activism. She also worked for nearly thirty-five years at Gaillard Municipal Auditorium. According to family and friends, one of the joys in Lance’s life was gospel music, and she loved to get dressed up and take her family to hear performances at the auditorium.

Risher was guest preacher at Austin Seminary’s Martin Luther King Jr. Commemorative Worship Service on February 16, 2016. Following the service those gathered moved to the circle west of the Chapel where a plaque had been placed to honor the sacrifice of Ethel Lance and the “Mother Emanuel Nine.”

“The Seminary is proud to set apart for holy use the Ethel Lance Memorial Circle,” says President Wardlaw. “Her name will join so many others remembered reverently on various apartments, classrooms, and so many public spaces.

All of these names take part in telling the story of generations of faithful people who served our Lord and his church, and who now cheer present and future students on from the heights of Heaven.” v

Friends and family were on hand to support Alumna Sharon Risher (MDiv’07), above left, the 2016 Martin Luther King Jr Commemorative Preacher, February 16.

Above right: Callie Candee (MDiv’06), Sharon’s sister, Esther, Callie’s son, James Mac Candee, and Hannah Hooks (MDiv’05). Below: Bill Cotman (MDiv’06) gives Sharon a hug after the ceremony.

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Faculty, staff lend expertise to professional organizations

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n addition to their work priorities, has been appointed to the Texas some members of the Austin State Historical Records Advisory Seminary community have assumed Board. Her three-year term began on leadership roles in their professional February 1, 2016. The nine-member organizations. board serves as the central advisory The Reverend Dr. Timothy body for historical records planning D. Lincoln, associate dean for and projects funded by the National seminary effectiveness and director Historical Publications and Records of the Stitt Library, is the vice Commission (NHPRC) that are president of the Board of Directors developed and implemented in the for the American Theological Library state. In addition, the board works Association (ATLA). His one-year term runs through June 2016 though his service on the board runs from 2012 – 2018. Established in 1946, ATLA is a professional association of more than 800 individuals and institutions who provide programs, products, and services for theological and religious studies libraries and librarians.

The Reverend Dr. Jennifer L. Lord, The Dorothy B. Vickery Professor of Homiletics and Liturgical Studies, was elected vice president of The North American Academy of Liturgy (NAAL) by the membership at the annual meeting this January. NAAL is an ecumenical Carrie Graham, Timothy Lincoln, and Kristy Sorensen took a break in their busy schedand inter-religious association of ules; Jen Lord just kept working … nearly 400 liturgical scholars who collaborate in research concerning public worship. Members of the with the Texas State Library and Academy exchange information Archives Commission to develop, within a wide spectrum of liturgical revise, and submit state priorities research with representation from to the NHPRC for historical diverse Christian churches and records projects. According to State Jewish denominations. In her new Librarian Mark Smith, “The board role, Lord will join the Academy plays a vital role in promoting Committee, present her Vice efforts aimed at improving the Presidential Address at the 2017 preservation of and access to the meeting in Washington, DC, and state’s documentary heritage.” serve as president for the 2018 Among other initiatives, the meeting in Vancouver.

Ministers Facing Money (MFM) Ms. Kristy Sorensen, associate program at Austin Seminary director of Stitt Library and head of annually invites a small community archives and records management, (cohort) of students to experience

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transformation as it pertains to money. Led by the program’s director, the Reverend Carrie Graham, they spend the year reflecting on money from a variety of angles to develop pastoral leadership skills for money-related issues. Students learn personal money management but also grow in capacities for pastoral care and leading a group in money talk and behavior. In its first three years, according to Graham, students have experienced spiritual and behavioral transformation during the process.

Graham was invited to give presentations about the program at two national forums this spring.

The first, Economic Challenges Facing Future Ministers Forum, held in Pittsburgh, March 1-3, invited recipients of the Lilly Foundation’s Economic Challenges Facing Future Ministers grant (the funding which brought MFM into being) to learn from each other. Graham presented a breakout session, “Heart, Soul, Mind, and Money,” in which she showcased the uniquely intensive, transformative approach MFM takes with our cohort program.

At the second presentation, the Student Personnel Administrators’ Conference in Phoenix, April 1315, Graham gave a workshop called “Ministers Facing Money: A Holistic Approach.” She says, “Pastors face a multitude of money-related issues.

They must be prepared to live a financially modest lifestyle while also, typically, managing seminary debt repayment. I hope to show how our community-focused, intensive year reflecting on money empowers future ministers spiritually, personally, and professionally.” v

Seniors receive fellowships in support of ministry potential At the finale of the Austin Seminary Association Banquet on February 3, five Master of Divinity students received fellowships, elected by the faculty to acknowledge their academic excellence and promise for ministry. Read about our newest scholars on these pages.

“Kelly is the kind of student who engages every topic with acute curiosity and attention. Not only does she master the ideas that constitute each subject; she often employs those ideas as a springboard to imagine beyond the church’s current praxis. She is precisely the kind of leader the church needs as we find our way forward in the Spirit.”

–Professor David White

Christine Wagner | Hays, Kansas David L. Stitt Fellowship | $18,000 prize

Christine Wagner is a member of First Presbyterian Church of Hays, Kansas. She holds a bachelor of arts from the University of Montana and a master of science in psychology from Fort Hays State University. Before coming to seminary, Wagner worked as a teacher, counselor, and a sheep rancher. Christine is a Crawley Fellow and is pursing ordination in the PC(USA).

“In twenty years of teaching I have not known any student who better exemplifies what it means to be a member of the Austin Seminary community. Christine is a learner­ who takes advantage not only of the classroom, but of every opportunity to engage in formation … She is unafraid to have joy, unafraid to question, unafraid to compliment, unafraid to receive and be shaped by criticism. She is my teacher in the ways of faith, and I look forward to continuing the journey together as colleagues in ministry.”

–Professor Cynthia Rigby

Kelly Shoenfelt | Austin, Texas Pile-Morgan Fellowship | $8,000 prize

Kelly Shoenfelt is a member of Bethany United Methodist Church in Austin. Shoenfelt holds a bachelor of business administration from The University of Texas at Austin. Before coming to seminary, she worked for Southwest Airlines and is passionate about the lessons she learned in its caring corporate culture. A natural and enthusiastic leader and speaker, Kelly has served as a student senator and on the Admissions Commission. She has also been a fierce competitor and coach of the Polity Bowl. She is pursuing ordination in the United Methodist Church.

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twenty-seventh speedway “Kathy Lee is an absolute delight and a real leader among her peers. She has been an integral part of the School of Social Work by working with faculty and staff as a TA for the associate dean. Kathy is also a tremendous representative from both schools as a student intern in the community. It has been a privilege and joy to work with her during her time as a dual-degree student! I cannot think of a more deserving student for this fellowship!”

–Marian Mahaffey, Graduate Program Coordinator The University of Texas at Austin School of Social Work

Matthew Aldas | Dallas, Texas Alsup-Frierson Fellowship for Excellence in Biblical Exegesis and Hermeneutics | $3,500 prize

Matthew Aldas is a member of New Covenant Fellowship in Austin, Texas. He holds a bachelor of arts in biblical studies from Criswell College. Before coming to seminary, he worked as a banker. Aldas has been active in the worship life of Austin Seminary, serving as a chapel beadle. He is currently the student leader of the Hispanic Student Association and has been the coordinator of the Polity Bowl and the student kickball team. He is pursuing ordination in the PC(USA).

Kathy Lee-Cornell | New Orleans, Louisiana Janie Maxwell Morris Fellowship | $5,000 prize

Kathy Lee-Cornell is a member of the Chinese Presbyterian Church in Kenner, Louisiana. She holds a bachelor of arts from Pepperdine University. Before coming to seminary, she worked in advertising, taught English in China, and was a Young Adult Volunteer site coordinator in New Orleans following Hurricane Katrina. Lee-Cornell is a Jean Brown Fellow and is completing the dual-degree program with The University of Texas at Austin School of Social Work.

She is married to Austin Seminary alum Alex LeeCornell (MDiv’14) and is pursuing ordination in the PC(USA).

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“During his internship, I had an opportunity to see Matthew demonstrate his love for the biblical language, exegetical process, and theology. Our call was to help Matthew become more comfortable determining the hermeneutical bridge, which helps pastors and theologians move from research to relevance. Matthew is a hard-working and inquisitive theologian, who pursues the integrity of the biblical text and the care of his wonderful family.”

–The Reverend James Lee (MDiv’00) Pastoral supervisor at New Covenant Fellowship, Austin

Jan-term trips are a great opportunity for cross cultural experiences. This year Austin Seminary students went to Turkey with Professor Lewis Donelson (left: Janine Zabriskie and her mother, Anne) and to the “Sharing Our Faith Traditions Retreat” near Lake Texoma (right: Brianna Benzinger, Jim DeMent, and Shelley Walters).

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“Kris Brown is a stunning reader of texts.

In some ways, that is all I want to say about her for I do not want to distract from my core reaction to her work. To listen to her rich responses to biblical texts is a delight, an education, an invitation to a new way of hearing the text. She plays with Greek etymology; she rides the literal and metaphorical range of words and sentences; she details and reconstructs the argumentative logic of the text; she … well, she is a stunning reader of texts. She wrote of amazing analysis of metaphor in the book of Acts that we are publishing in the Seminary’s academic journal, Horizons in Biblical Theology. Finally, I must add, Kris Brown is a kind and gracious person.”

Photo by Brianna Benzinger

Photo by Janet Hahn

Austin Seminary welcomed United Methodist Bishop Joél Martínez along with his Rio Texas Conference Cabinet and Board of Ordained Ministry to campus, March 8.

–Professor Lewis Donelson

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Kris Brown | Austin, Texas W. P. Newell Memorial Fellowship | $3,000 prize

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On March 4-5 the Certificate in Ministry cohort met on the Austin Seminary campus. To learn more about this (mostly) online program, visit: AustinSeminary.edu/CIM

Kris Brown is a member of Westlake Hills Presbyterian Church in Austin. She holds a bachelor of arts from Trinity University in San Antonio and a master of arts and the PhD from Rice University. Before attending seminary, Brown taught English at the university level, was a published author, and was CEO of Community Clinical Research, an organization serving people experiencing serious mental illness. She is a Jean Brown Scholar and is pursuing ordination in the PC(USA).

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Confession of Belhar 1. We believe in the triune God, Father, Son, and Holy Spirit, who gathers, protects, and cares for the church through Word and Spirit. This, God has done since the beginning of the world and will do to the end.

2. We believe in one holy, universal Christian church, the communion of saints called from the entire human family.

We believe • that Christ’s work of reconciliation is made manifest in the church as the community of believers who have been reconciled with God and with one another; • that unity is, therefore, both a gift and an obligation for the church of Jesus Christ; that through the working of God’s Spirit it is a binding force, yet simultaneously a reality which must be earnestly pursued and sought: one which the people of God must continually be built up to attain; • that this unity must become visible so that the world may believe that separation, enmity, and hatred between people and groups is sin which Christ has already conquered, and accordingly that anything which threatens this unity may have no place in the church and must be resisted; • that this unity of the people of God must be manifested and be active in a variety of ways: in that we love one another; that we experience, practice, and pursue community with one another; that we are obligated to give ourselves willingly and joyfully to be of benefit and blessing to one another; that we share one faith, have one calling, are of one soul and one mind; have one God and Father, are filled with one Spirit, are baptized with one baptism, eat of one bread and drink of one cup, confess one name, are obedient to one Lord, work for one cause, and share one hope; together come to know the height and the breadth and the depth of the love of Christ; together are built up to the stature of Christ, to the new humanity; together know and bear one another’s burdens, thereby fulfilling the law of Christ that we need one another and upbuild one another, admonishing and comforting one another; that we suffer with one another for the sake of righteousness; pray together; together serve God in this world; and together fight against all which may threaten or hinder this unity; • that this unity can be established only in freedom and not under constraint; that the variety of spiritual gifts, opportunities, backgrounds, convictions, as well as the various languages and cultures, are by virtue of the reconciliation in Christ, opportunities for mutual service and enrichment within the one visible people of God; • that true faith in Jesus Christ is the only condition for membership of this church.

Therefore, we reject any doctrine • which absolutizes either natural diversity or the sinful separation of people in such a way that this absolutization hinders or breaks the visible and active unity of the church, or even leads to the establishment of a separate church formation; • which professes that this spiritual unity is truly being maintained in the bond of peace while believers of the same confession are in effect alienated from one another for the sake of diversity and in despair of reconciliation; • which denies that a refusal earnestly to pursue this visible unity as a priceless gift is sin; • which explicitly or implicitly maintains that descent or any other human or social factor should be a consideration in determining membership of the church.

3. We believe • that God has entrusted the church with the message of reconciliation in and through Jesus Christ; that the church is called to be the salt of the earth and the light of the world, that the church is called blessed because it is a 8 | Austin Presbyterian Theological Seminary

the belhar confession peacemaker, that the church is witness both by word and by deed to the new heaven and the new earth in which righteousness dwells.

• that God’s lifegiving Word and Spirit has conquered the powers of sin and death, and therefore also of irreconciliation and hatred, bitterness and enmity, that God’s lifegiving Word and Spirit will enable the church to live in a new obedience which can open new possibilities of life for society and the world; • that the credibility of this message is seriously affected and its beneficial work obstructed when it is proclaimed in a land which professes to be Christian, but in which the enforced separation of people on a racial basis promotes and perpetuates alienation, hatred, and enmity; • that any teaching which attempts to legitimate such forced separation by appeal to the gospel, and is not prepared to venture on the road of obedience and reconciliation, but rather, out of prejudice, fear, selfishness, and unbelief, denies in advance the reconciling power of the gospel, must be considered ideology and false doctrine.

Therefore, we reject any doctrine • which, in such a situation, sanctions in the name of the gospel or of the will of God the forced separation of people on the grounds of race and color and thereby in advance obstructs and weakens the ministry and experience of reconciliation in Christ.

4. We believe • that God has revealed himself as the one who wishes to bring about justice and true peace among people; • that God, in a world full of injustice and enmity, is in a special way the God of the destitute, the poor, and the wronged; • that God calls the church to follow him in this; for God brings justice to the oppressed and gives bread to the hungry; • that God frees the prisoner and restores sight to the blind; • that God supports the downtrodden, protects the stranger, helps orphans and widows, and blocks the path of the ungodly; • that for God pure and undefiled religion is to visit the orphans and the widows in their suffering; • that God wishes to teach the church to do what is good and to seek the right; • that the church must therefore stand by people in any form of suffering and need, which implies, among other things, that the church must witness against and strive against any form of injustice, so that justice may roll down like waters, and righteousness like an ever-flowing stream; • that the church as the possession of God must stand where the Lord stands, namely against injustice and with the wronged; that in following Christ the church must witness against all the powerful and privileged who selfishly seek their own interests and thus control and harm others.

Therefore, we reject any ideology • which would legitimate forms of injustice and any doctrine which is unwilling to resist such an ideology in the name of the gospel.

5. We believe that, in obedience to Jesus Christ, its only head, the church is called to confess and to do all these

things, even though the authorities and human laws might forbid them and punishment and suffering be the consequence.

Jesus is Lord.

To the one and only God, Father, Son, and Holy Spirit, be the honor and the glory for ever and ever.

Note: This is a translation of the original Afrikaans text of the confession as it was adopted by the synod of the Dutch Reformed Mission Church in South Africa in 1986. This inclusive language text was prepared by the Office of Theology and Worship, Presbyterian Church (U.S.A.).

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ccording to our Book of Order, our Book of Confessions contains eleven theological statements that declare, to ourselves and to the world, who and what we are, what we believe, and what we resolve to do as a denomination (Book of Order, F-2.01).

By vote of two General Assemblies and a super-majority of our presbyteries last year, the Confession of Belhar is poised to take its place alongside two creeds, four confessions, three catechisms, one declaration, and a “brief statement”—from the early church (2), Reformation (3), Early Modern (3) and Modern (3) eras.

Why so many? Because we are convinced that the timeless truth of the Gospel is expressed more faithfully when a variety of expressions inform us. We are better served by having several “theological conversation partners” form and inform our identity, than for our guidance to come from subscription to a single statement.

And so our confessional documents “appeal to the universal truth of the Gospel while expressing that truth within the social and cultural assumptions of their time. They affirm a common faith tradition, while also from time to time standing in tension with each other” (F-2.01).

Why another one? Just as we saw the need in the 1960s to speak amidst the turbulence of the civil rights era with the “Confession of 1967,” by adopting the Con-

Belhar’s potential contribution to our confessional conversation

by Quinn Fox Quinn Fox serves as associate pastor for discipleship and Christian formation at The National Presbyterian Church in Washington, DC. He was moderator of the 2014 General Assembly Committee on Theological Issues. Prior to his current position he was an associate for theology in the Office of Theology and Worship; in this role he served as resource coordinator for the committee that considered the Confession of Belhar in 2008 and 2010. Fox served Austin Seminary as director of vocation and admissions from 1997 to 2000. Photo, left, by Karen Elliott Greisdorf Photography 10 | Austin Presbyterian Theological Seminary

the belhar confession fession of Belhar it was the hope of two General Assem- by the essential tenets of our creeds, catechisms, and conblies and the 221st Assembly’s Special Committee to revi- fessions, in reality most of us pay scant attention to them, talize the theological conversation in the PC(USA), and in and we would be hard-pressed even to name them all. the process to declare our identity more faithfully, both Belhar can help us to retrieve this foundational ethos. to the world and to ourselves.

We have a treasure trove of great Reformed theology The important role of this new voice in our denomi- in our Book of Confessions. But it is increasingly a buried nation’s confessional conversation is succinctly stated in treasure. What we need at this “critical time in our histhe opening paragraph of the Accompanying Letter from tory” is to rediscover our Reformed theological identity. the Special Committee that recommended the inclusion Belhar can point the way. of Belhar: In addressing the theological implications of the bitThe Presbyterian Church (U.S.A.) is again facing ter fruit of the divisive sin of Apartheid South Africa, a critical time in its history. We are rent apart Belhar makes a single point: the church is called to unity by division and schism; we have yet to confront through the reconciling work of Jesus Christ. And there directly and confess the racism that has been a is a concomitant secondary concern that follows directly: significant force in our own history; and we have the church’s failure at unity results, inevitably, in injusshown a failure of resolve to make courageous tice. stands for justice. We believe that the Confes The evil of apartheid can only be understood as the resion of Belhar, a profound sult of a deep flaw in human statement on unity, recnature, a wound that God It would appear that we have lost a onciliation, and justice in alone can heal. Only a robust sense of who we are and what we the church, comes to us as understanding of atonement a word from God for this is adequate to account for believe, because, when it comes to particular time and place the kind of profound reconfor the PC(USA). resolving what we will do, we are prone ciliation and unity called for Even as we have voted for in the Confession of Belhar. unity, reconciliation, and jus- to take sides and align in partisan camps A reconciliation powerful tice with Belhar, we remain enough to overcome the deep rather than strive primarily for unity. seriously divided. Hundreds racial divisions of Apartheid of congregations have departSouth Africa; a reconciliation ed for other Reformed bodies and more are planning to powerful enough to heal the racial divisions that persist leave. Scores of overtures seeking justice have been de- in our own country, in spite of a 19th-century war and bated and voted on by General Assemblies and presbyter- a 20th-century movement for civil rights. Belhar affirms ies for the past several decades; many of them have been that such pernicious, deep-seated, and long-standing radecided by narrow percentage margins. Our pursuit of cial divisions are only overcome by a robust understandjustice has polarized and divided. ing of the atoning, reconciling work of Jesus Christ who Looking at our denomination’s reflection in the mir- is at once a true and righteous human being, and, at the ror of Belhar, it would appear that we have lost a sense of same time, true God. who we are and what we believe, because, when it comes Furthermore Belhar calls for nothing less than a visto resolving what we will do, we are prone to take sides ible unity: this unity must become visible so that the world and align in partisan camps rather than strive primarily may believe that separation, enmity, and hatred between for unity. Our goal is to win a majority vote (even by the people and groups is sin which Christ has already conquered, slimmest of margins), rather than the kind of unity and and accordingly … anything which threatens this unity may reconciliation that result in justice. have no place in the church and must be resisted.

We are not going to vote our way out of the crisis At the heart of Belhar lies a vision for the unity of identified by the Special Committee. The way forward de- the church, rooted in the theological doctrine of reconmands theological guidance. This is the very purpose of ciliation in Jesus Christ, an ecclesial reconciliation that our Book of Confessions, yet we have lost the practice of results in unity and justice. If our church is not united, it Reformed theological conversation. Indeed, even though our teaching and ruling elders promise and affirm to abide Continued on page 16 Spring 2016 | 11

Belhar as public theology of justice

By Nico Koopman

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he Confession of Belhar was a God-given event of consolation and comfort; of redemption and liberation; and of hope and healing set against the context of personal and structural violence; of racial prejudice, apartheid, and apartheid theology; of separation and discrimination; of exclusion, alienation, and enmity; of injustice, humiliation, and dehumanization; and of threatened and challenged faith. This was, in fact, a context where these evils received theological legitimation in some pro-apartheid church circles.

The faith that is articulated in the Confession of Belhar 1986 is a protesting faith, a faith that testifies and bears witness to God and to the reality God desires and brings, a reality that is in contradiction to the apartheid reality.

Continued on page 13 after “Threads�

Nico Koopman is professor of systematic theology and public theology and deputy vice chancellor for social impact, transformation, and personnel at Stellenbosch University in South Africa. As part of the global partnership between the two institutions, Professor Koopman has served as a visiting professor at Austin Seminary.

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the belhar confession In the apartheid context, which proclaimed that the stitutes the perpetuation of classism and the refusal to powers of the apartheid regime reign supreme and that be involved with less privileged brothers and sisters. Smit we should pay allegiance to them, the faith expressed in reckons that these socio-economic factors were the main Belhar protests: Jesus is Lord. To him we show loyalty cause of the original church divisions; theological reasons and obedience. for separate churches were only offered at a later stage.

In a context where people were dehumanized such Disunity impoverishes Christians. “Christians are denied that they had begun to doubt whether God is still alive, the opportunity to get to know each other and to love and whether God is present in their midst and involved in serve each other,” said Smit. “Consequently it becomes their lives, the faith of Belhar declares that the triune more difficult—and mostly almost impossible—to know God is real, alive, and present and that he calls, gathers, and to carry each other’s burdens.” and cares for his church.

Unity in proximity enables Christians to develop And in three articles (numbers 2-4 on page 8-9), the sympathy, empathy, and interpathy. David Augsberger, faith confesses that separating, dividing, and alienating in Pastoral Counseling Across Culture (Westminster Press, the diversity of the people in South African churches and 1989), provides a helpful definition of sympathy, emsociety is not God’s solution for South Africa, because pathy, and interpathy: “Sympathy is a spontaneous afGod is the God who brings unity amongst his diversity fective reaction to another’s feelings experienced on the of people (cf. article 2 of Belhar). In a context where the basis of perceived similarity between observer and obcherished conviction that the death and resurrection of served. Empathy is an intentional affective response to Jesus Christ reconciles people across all boundaries was another’s feelings experienced on the basis of perceived in jeopardy, the faith of Belhar protests: God is the God differences between the observer and observed. Interwho reconciles humans with himself, with each other, pathy is an intentional cognitive and affective envisionand with the rest of creation (cf. article 3 of Belhar). And ing of another’s thoughts and feelings from another culin a context of injustice which wanted people to doubt ture, worldview, and epistemology.” whether they are fully hu The quest for structural man and whether they are The public theology of Belhar opposes the church unity and proximfully children of God, the ideology of racism and apartheid that had ity is indeed important in faith of Belhar claims that order to achieve the threeGod is the God of justice who advanced division and separation, enmity fold pathos of interpathy, identifies in a special way and alienation, injustice and oppression. empathy, and sympathy. with the suffering, the poor, Structural unity, however, This confession is not limited to the and the wronged (cf. article 4 is not enough. Even within apartheid period, but it witnesses in all unified structures we need of Belhar). contexts where these evils exist.

The public theology of to create spaces where this Belhar opposes the ideolthreefold pathos is develogy of racism and apartheid that had advanced division oped amongst people from a diversity of backgrounds and separation, enmity and alienation, injustice and op- and amongst people who were estranged from each other. pression. This confession is not limited to the apartheid period, but it witnesses in all contexts where these evils Against nationalist ideologies of exist, albeit it in new and more subtle forms as in con- irreconcilability The reconciliation that is confessed in Belhar reflects the temporary South Africa. two dimensions of reconciliation in Paulinic thought.

Against nationalist ideologies of division Reconciliation as hilasmos has to do with the expiation The public theology of Belhar opposes the ideology of di- of wrongs and stumbling blocks to atonement (at-onevision, separation, and discrimination. Dirkie Smit, one ment). Reconciliation as katallasso refers to harmony in of the authors of Belhar, pleaded for an understanding the relationship with the other. The reconciliation of Belof unity as unity in proximity. Continued disunity implies har has in mind the embrace that Miroslav Volf (Exclusion the separation of people of different socio-economic & Embrace: A Theological Exploration of Identity, Otherness, groups with different levels of privilege, training, skills, and Reconciliation, Abingdon, 1996) refers to: the embrace and participation and influence in society. Disunity con- of different races, tribes, nationalities, socio-economic Spring 2016 | 13

groups, genders, sexual orientations, age groups, “nor- is confessed in Belhar might be described as compassionmal” and disabled people. The reconciliation of Belhar ate justice. In the Old Testament, justice is both judicial, pleads to remove stumbling blocks for peaceful living, for forensic, legal justice, i.e. mishpat, and sacrificial justice, the embrace. Reconciliation therefore implies opposing i.e. tsedaqah. The New Testament dikaiosune, carries both injustices like racism, tribalism, xenophobia, classism, meanings of justice. misogyny, homophobia, ageism, and handicappism.

Bruce Birch, in Let Justice Roll Down: The Old Testa And to this list we can add ecocide. The work of recon- ment, Ethics, and Christian Life (Westminster John Knox, ciliation of the triune God, according to Michael Welker 1991), describes mishpat as an ethical concept that deals (God the Spirit, Fortress Press, 1994), includes reconcili- with rights due to every individual in the community and ation with the environment. with the upholding of those Welker specifically discusses rights. Especially, God’s jusJustice does not seek revenge, but the outpouring of the Spirit tice refers to the upholding which shows the universal of the rights of the vulnerais merciful. It seeks the healing and breath and inexhaustibilble and with the advocacy of restoration of both perpetrators and ity of God, as well as God’s their needs (Deut. 10; 18; Ps. powerful concreteness and victims. In fact, it seeks the healing of all 10:18; Jer. 5:28). Where the broken relationships. presence. This outpouring rights of the vulnerable are affects new community in violated, God’s justice can be various structural patterns translated as judgment, the of life that are apparently foreign to one another. In this activity of God to hold accountable those who deny, manew community nature (environment) and culture (hu- nipulate, and exploit the rights of others. mans) become open to each other. The Spirit lays hold Tsedaqah, according to Birch, is also translated as of, transforms, and unifies apparently incompatible do- righteousness. Here the focus is on right relationships. mains of life that obey different laws. South African bibli- God’s righteousness refers to his concrete acts to estabcal scholar Itumeleng Mosal, writing in “The Meaning of lish and preserve relationship. His law is a gift that aims at Reconciliation: A Black Perspective” (Journal of Theology establishing terms under which relationship is preserved for Southern Africa, 1987), decades ago described recon- and maintained. Both the Old and New Testaments teach ciliation as katallassein, as at-one-ment, as re-unification that sacrifice was required to achieve this rightness, upwith the land. Land stands for the space that brings a life rightness, deliverance, vindication, and flourishing in of dignity for all, humans and nature. relations. Palestinian theologian Naim Stifan Ateek (Jus Belhar’s thinking about reconciliation is informed tice and Only Justice: A Palestinian Theology of Liberation, by the long Christian tradition of reconciliation. Recon- Orbis, 1989) argues that tsedaqah carries the meaning of ciliation, therefore, is viewed as the triune God’s work kindness, compassion, and mercy. God’s concern for soof redemption done for us in Jesus Christ (cf. Anselm’s cial justice grows out of this compassion and mercy. objective theory of atonement); reconciliation refers The notion of sacrifice has a second dimension. It to the transformation that the love of the triune God also indicates that justice cannot be reached in this world brings about in our lives (cf. Abelard’s subjective theory without the willingness to sacrifice for the sake of the of atonement); and reconciliation refers to the victory of other. Through the work of redemption of Jesus Christ, Christ over the cosmic powers of evil and our consequent God declares us just. People who are justified by the grace liberation from them (cf. Irenaeus’s theory of atone- of God participate in the quest for justice in the world. ment). South African theologian John de Gruchy (Recon- Justified people, people who are made right by the triune ciliation: Restoring Justice, SCM Press, 2002) believes this God, seek human rights in our broken world. last-mentioned theory helps us to understand the social A third aspect of the sacrificial dimension of justice is and cosmic dimensions of reconciliation. the fact that justice does not seek revenge, but it is merciful. It seeks the healing and restoration of both perpetraAgainst nationalist ideologies of oppression tors and victims. In fact it seeks the healing of all broThe public theology of justice articulated in Belhar oppos- ken relationships. Author Christopher Marshall (Beyond es ideologies of oppression and injustice. The justice that Continued on page 18 14 | Austin Presbyterian Theological Seminary

the belhar confession

So What?

Reflections on the inclusion of Belhar in The Book of Confessions

by David W. Johnson

C

onfessions are historical documents. They are formulated at a particular time and place, under particular circumstances. In The Book of Confessions of the Presbyterian Church (U.S.A.), only the Apostles’ Creed evolved across several centuries from obscure beginnings. The origin and history of the others are well known. Confessions reflect their times.

But confessions also transcend their times. They speak to the church in times and places that differ from the times and places of their beginnings. If The Book of Confessions is to be anything more than a collection of antiquarian curiosities, it must provide guidance and insight to the church no matter how much circumstances change.

The Belhar Confession came into being in 1982. It was composed by a committee of the Dutch Reformed Mission Church (DRMC) in the Union of South Africa, a nation in which racial segregation was legally sanctioned and enforced—the system known as “apartheid.” It was the judgment of the DRMC that the church was in a “status confessionis”—a situation in which the David Johnson is associate professor of church history and Christian spirituality at Austin Seminary and the author of Trust in God: The Christian Life and the Book of Confessions (Geneva Press, 2013). Ordained in the PC(USA), he served churches in Texas and New Jersey and on the faculty of Brite Divinity School.

Spring 2016 | 15

gospel was at stake. In the Belhar Confession, it declared adopting Belhar, with its emphasis upon the oneness of that any teaching that attempted to provide a forced sep- the church, during a time when many congregations are aration of people based upon racial factors, or that legiti- leaving the denomination. When Belhar was composed, mated or perpetuated injustice, was a heresy. in the early 1980s, the United Presbyterian Church in the The situation of the United States in 2016 is not USA and the Presbyterian Church in the US were joining the same as the situation of the Union of South Africa together after more than a century of separation. Now, in 1982. What does it mean to incorporate the Belhar three decades later, the Presbyterian Church faces a new Confession into The Book of Confessions more than thirty fragmentation. Many other Protestant denominations years after it was written? are facing similar situations.

It is not hard to identify similarities between the One might argue that this fragmentation itself puts United States and South the church in a new status Africa. The United States confessionis. An ecclesiology The authority of Belhar is not conferred by also had legally enforced that results in the church segregation. A series of the church but from the teaching of Jesus becoming atomized into litlaws and court decisions— Christ as conveyed through scripture … One tle islands of self-contained as well as a highly publiorthodoxies makes a mockcannot evade Belhar by changing or leaving cized series of marches ery of the scriptural undenominations. To the extent that it is and demonstrations— derstanding of the Body of worked to reduce that seg- scriptural, it is binding upon all Christians. Christ. Such an ecclesiology regation, but the effects is itself heretical. of cultural prejudice and One of the principal patterns of law enforcement that sprung from it are still implications of the teaching of the Belhar Confession is present. Does this mean that the church in the United that division in the church compromises the mission of States is currently in a status confessionis? the church. Conversely, unity in the church embodies and Belhar joins its voice to the Confession of 1967 in enacts the mission of the church. Oneness in the church condemning racial discrimination. One can argue that symbolizes the will of God for all of humanity. the American church (not just the Presbyterian Church) The teaching of the Belhar Confession is not just continues in a status confessionis and will do so as long something to be accepted and believed. It is something to as such discrimination persists. This does not mean that be enacted. Will the adoption of Belhar mean anything? a new confession is called for, but it does mean that the Only if it is understood as a call to renewed action. The declarations already in The Book of Confessions, principally confessions will live to the extent that they shape lives of in the Confession of 1967 and in Belhar, must be repeat- committed discipleship. Otherwise, they remain nothing ed. Belhar augments the Confession of 1967 in designat- more than words on a page. v ing any church teaching that legitimates such teaching as contrary to the Gospel.

The contents of The Book of Confessions are described as “ … subordinate standards in the church, subject to the authority of Jesus Christ, the Word of God, as the Scriptures bear witness to him” (The Book of Confessions 9.03). The authority of Belhar, or any confession, is not conferred by the church. It comes from the teaching of Jesus Christ as conveyed through scripture. Incorporating Belhar into The Book of Confessions is an act of discern- Continued from page 11 ment rather than authorization. In that incorporation, the church acknowledges that through Belhar it hears is because we are not reconciled in Jesus Christ. We need the will of God for our time. One cannot evade Belhar by the powerful kind of reconciliation that the Confession of changing or leaving denominations. To the extent that it Belhar puts forth with clarity and simplicity. It is, indeed, is scriptural, it is binding upon all Christians. “a word from God for this particular time and place for There is some irony in the fact that the PC(USA) is the PC(USA).” v

Conversation

16 | Austin Presbyterian Theological Seminary

the belhar confession

Belhar and the unity of the church

By Margaret Aymer

I

n 1977, I became an international immigrant for the last time as my nuclear family of birth moved to the United States of America.

I was nine years old. By that age, I had already lived in four countries. Extended family was a long distance phone call away or an extremely expensive flight, particularly for an immigrant family of five, with three children under ten years old. And yet, I have rarely found myself without family, in large part because of the church. Our family was one of choice. Fellow graduate students with my father became “uncles” and “aunties.” A very special Presbyterian elder who had met us when she was on an island vacation became “aunt,” “godmother,” and an additional “grandmother” to us all. We, whose cousins were oceans away, developed “play cousins” and “younger brothers and sisters,” none of whom were blood relations, but all of whom were family.

Margaret Aymer is associate professor of New Testament at Austin Seminary. She has written four books including Islanders, Islands, and the Bible: Ruminations (Society of Biblical Studies, 2015). She served on the PC(USA) Committee on Theological Education Consultation on Racism from 2004-2008.

This essay first appeared as a testimonial on a Presbyterian Church (U.S.A.) website devoted to the Confession of Belhar.

I resonate with the Belhar Confession. For us, an international immigrant family from the Global South, we depended for our survival on the active manifestation of the unity of the people of God. That manifestation looked like potluck dinners and communal cookouts and trips to church thrift shops for winter clothing. It looked like Christmas skits created by whichever children were around; it sounded like accents from all over the world.

As immigrants living away from others like us, we had no choice but to “practice and pursue community with one another,” to be “of benefit and blessing to one another.”

This was critical to survival. But we did so not only out of a sense of survival, but out of a fundamental confession that, regardless of where we lived or worked or went to school, in some mysterious way, the church was home. For indeed, in the church, we are part of the one—the one body, the one faith, the one baptism.

For me, the fundamental truth of the Belhar Confession is not that racism is sin. I do believe racism is sin; but for me this is the corollary to the primary axiom. The primary axiom for me is that “there is one body, and one spirit, just as we have been called to the one hope of our calling. One Lord. One faith. One baptism. One God and father of all who is above all and in all and through all.”

Spring 2016 | 17

It is because of this axiom that I believe racism is a sin, alized by class or sexual orientation or age or disability, and not just racism but any unearned privilege or forced indeed all those who have survived because of families of separation with other sisters and brothers. It is because choice and the unity of the body of Christ—we resonate of this axiom that I believe we as the church are called to with these lyrics and with the Belhar Confession that so acts of justice and reconciliation. For underlying the Bel- reflects these lyrics. For, before we can fight internalized har Confession is this notion of interdependence, a no- and externalized oppression—which we must—we must tion neatly described by the South African word ubuntu, first see the oppressed as a sister or a brother in Christ.

“I am because you are, and because Before we can stand prophetically you are, I am.” against the rise of the Ayn Randish Underlying the Belhar Within the Black Church, across nightmare that radically upholds inConfession is this notion of denominational lines, Hezekiah Walkdividualism over the common good, er’s song, “I need you to survive” has interdependence, a notion we must first affirm the importance become an anthem for the twentyof the whole body over our individuneatly described by the first century. In the face of the rise of alism. And before we can wrestle with South African word ubuntu, radical individualism in which sharthe issues that still threaten to tear ing is seen as weakness and standing “I am because you are, and us apart, we must first affirm that together as compromise to one’s own there is an “us” worth saving, worth because you are, I am.” power, the song’s confession echoes holding together, a body of Christ that of the Belhar Confession: “I need that—even when facing times of deyou. You need me. We’re all a part of God’s body. Stand cline and contention—still relies on the One Triune God, with me. Agree with me. We’re all a part of God’s body. It and still needs each member in order to survive. “We beis his will that every need be supplied. You are important lieve in one holy, universal Christian church, the commuto me. I need you to survive.” nion of saints called from the entire human family.” For African Americans, immigrants, “nones” gathered in me, and for Christians everywhere, this is our family of intentional communities, many in communities margin- choice. v

Public Theology Continued from page 14 Retribution. A New Testament Vision for Justice, Crime, and Punishment, Eerdmans, 2001) claims this use of justice in the New Testament enables him to refer to justice as restorative or covenantal justice. This covenantal justice goes beyond retribution and punishment and seeks, like reconciliation, the healing of relationships. Like reconciliation, restorative and covenantal justice seeks embrace.

It seeks the renewal of the covenant of God and humans, of humans amongst each other, and of humans and the rest of creation.

Conclusion The Belhar perspective is that of justice as compassionate justice. The brief discussion above demonstrates the sound biblical and theological foundations of such an understanding. It hopefully also shows the close resemblance between justice and reconciliation. Although the two concepts are not identical, it is clear that when we 18 | Austin Presbyterian Theological Seminary

view justice as compassionate, covenantal, and restorative (i.e. justice which seeks reparation and restitution through forensic means and justice which seeks in a merciful way and in the willingness to sacrifice, through the grace of God, the healing of relationships and the renewal of the covenant between God and his people and among people themselves), justice and reconciliation both stand in service of the dawning of embrace, or in the words of Nicholas Wolterstorff, “the dawning of shalom.”

The apparent conflict between justice and reconciliation might be made less severe, even non-existent, when this compassionate and healing character of justice, clearly articulated in Belhar, receives more attention. The Confession of Belhar might assist in developing faithful public theologies of unity in proximity, justice-seeking reconciliation, and reconciling justice, not only in South Africa, but broader among the international, ecumenical family of faith. v

live learn

upcoming from education beyond the walls “Crossing the Border: Healing the Hurt”/“Cruzando la Frontera: Sanando Las Heridas” with Philip Wingeier-Rayo and Gregory Cuéllar|April 23; $20

(meals included)|Explore a panorama of border evangelism and current practices for healing families, communities, and the environment in the border region.|In partnership with the

The College of Pastoral Leaders at Austin Seminary

Lutheran Seminary Program in the Southwest and the Seminary of the Southwest|Recommended for Hispanic pastors and church leaders. Workshop is in Spanish and held at First Presbyterian Church, McAllen, Texas.

“Preaching in the Era of #BlackLivesMatter” with Margaret Aymer and Carolyn Helsel|April 25; $60 (lunch included)|Deepen your understanding of racism,

explore how your identity has been shaped in a racialized society, and claim your gifts for preaching. |Recommended for clergy, educators, and other lay leaders.

Emerging Methodist Voices “Listening to All of God’s Children” with Tanya Marie Eustace and “Which Black Lives Matter?” with Jennifer Leath|May 3;

$15 (lunch included)|Come and learn from scholar pastors formed in the Wesleyan tradition who are leading the church into the future.|Presented by The Wesley Connection at Austin Seminary| For clergy and lay leaders of all denominations. This event will be live streamed.

FALL 2016 REFOCUS: “Hurt 2.0” with Chap Clark|October 10-12; $175 (includes two meals)|Take a look inside the world of today’s teenagers and learn how to provide meaningful pastoral care.|Recommended for pastors, teachers, youth group leaders, and all who serve, lead, and care about youth.

“Cross-Generational Ministry” with Jon Brown|October 17-19; $175 (special rate of $75 for APCE members)|Learn how to integrate generations in mission,

education, and worship in all different sizes of churches.|In partnership with SCRAPCE| Recommended for clergy, lay leaders, teachers, and others responsible for Christian education.

learn more and register at AustinSeminary.edu/EBW Like us on Facebook | Follow us on Twitter | Listen to us on iTunesU

Find where faculty are headed here: AustinSeminary.edu/FacultyCalendar

The Settles Lectures Beyond Contextualization: Gospel, Culture & the Rise of Latin American Christianity

April 28-29

Raimundo Barreto Assistant Professor of World Christianity at Princeton Seminary

“Into the Noise” CPL cohort used part of their grant for a pilgrimage to Austin’s South

By Southwest Music Festival.

“CPL allowed our group to go Into The Noise and explore the life of the church and the vitality of culture within an intimate community.”

Application Deadline

June 6, 2016

AustinSeminary.edu/CPL

learn more and register at AustinSeminary.edu/Settles Spring 2016 | 19

faculty news notes

faculty notes |

Announcing A chaplaincy focus in the Doctor of Ministry program at Austin Seminary!

With courses in: • • • • • •

medical ethics practical theology in multi-faith settings leadership and change advanced religious education for adults death, dying, and grieving creative conflict engagement

For information and applications, please contact The Reverend Dr. Paul Hooker, associate dean for ministerial formation and advanced studies, at phooker@ austinseminary.edu or 512-404-4861 AustinSeminary.edu/DMin

Margaret Aymer, associate professor of New Testament, was a leader for “A Spiritual Journey of Wisdom and Faith” conference in honor of Ofelia Ortega in Mantanzas, Cuba, March 30-April 1. As outgoing president of the Society for Biblical Literature, Southeast, she gave the presidential address on March 4 in Atlanta. Her essay "Outrageous, Audacious, Courageous, Willful: Reading the Enslaved Girl of Acts 12,” will be published in Womanist Biblical Interpretation: Expanding the Discourse (Semeia Studies, forthcoming).

Whit Bodman, associate professor of comparative religion, has a chapter called “The Color of God” in Conversations on Fethullah Gülen and the Hizmet Movement: Dreaming for a Better World (Lexington Books, 2015). He gave the Cunningham Lectures at Austin College, April 13-14.

He will be teaching on the Qur'an for UT Forum in April and attending the NCCC Christian Unity Gathering in Washington, DC on May 4.

Gregory Cuéllar, assistant professor of Old Testament, will be speaking at the Ethnicity/Race/Religion Conference at the Centre for

Biblical Studies, University of Exeter, UK, August 9-11.

On May 14-15 Thomas White Currie III (MDiv’73), the Jean Brown Visiting Professor of Theology, will be lecturing and preaching at Pentecost Weekend at Webster (Texas) Presbyterian Church. His chapter, “Mentoring in Theology and Pastoral Ministry,” will be published in Perspectives on Mentoring (Eerdmans) later this year.

Carolyn Helsel, assistant professor of homiletics, will lead the Kaleidoscope Pastors Seminar at Ghost Ranch, August 1-7.

Paul Hooker, associate dean for ministerial formation and advanced studies, presented a paper, “‘The Daughters of Zelophehad Are Right’: Eschatology, Ecclesiology, and the Polity of the Presbyterian Church (U.S.A.),” at the meeting of the International Protestant Polity Study Group at Princeton Seminary in April.

“Preaching for LiturgicalMissional Congregations,” an essay by Jennifer L. Lord, The Dorothy B. Vickery Professor of Homiletics and Liturgical Studies, was recently published in LiturgicalMissional Perspectives on a Reformed Ecclesiology (Pickwick, 2016).

Blair Monie, Professor in The Louis H. and Katherine S. Zbinden Distinguished Chair of Pastoral Ministry and Leadership, leads an adult seminar at Memorial Church at Harvard University on April 17. He will preach the Baccalaureate Sermon for Schreiner University in May.

Professor Asante Todd (MDiv’06) successfully defended his dissertation, “The One and the Many: A Discourse Analysis of Sovereignty in Liberal Civic Republicanism with Prospects for an African American Political Theology,” at Vanderbilt University on March 14. In so doing he has achieved the rank of assistant professor of Christian ethics.

Phil Wingeier-Rayo, associate professor of evangelism, mission, and Methodist studies, contributed chapters to two new books: Mission in Latin America (Regnum Books, 2016) and Teaching Civic Engagement (Oxford University Press, 2016). He also presented a paper at the Southwest Commission on Religious Studies (SWCRS) in Irving, Texas, on March 12.

“Why We (Still) Need the Languages in Seminary” (alums only) “Contextual Bible Study: Taking Those Seminary Tools Back to the Local Church” (public presentation) led by

Professor Margaret Aymer

May 10 | St. Philip Presbyterian Church, Houston

AustinSeminary.edu/otrhouston 20 | Austin Presbyterian Theological Seminary

good reads |

D

aniel Carroll, author of Christians at the Border: Immigration, the Church, and the Bible, was raised in Houston and also spent significant time in his mother’s home country of Guatemala. He approaches the current immigration crisis in the United States from his unique bicultural perspective. Carroll attends both an English-speaking and a Spanish-speaking congregation and examines immigration from a faith perspective. Professionally he is a distinguished professor of Old Testament at Denver Seminary and also played a part developing a Spanish lay training program.

Carroll begins the book by framing the immigration debate: “Hispanic Immigration: Invasion or Opportunity?”

Here he acknowledges that immigration, particularly the Hispanic immigration, is a heated topic and will have an impact on the future of the country.

Rather than citing statistics or entering a political debate, Carroll cites scripture as source for understanding immigration. The author’s hypothesis is that Christians should consider biblical teaching to inform their position on immigration.

The book begins with a helpful definition of terms

that starts off all readers on the same footing. The author offers an excellent history of immigration to the United States, including the 1875 Supreme Court decision to make immigration the jurisdiction of the federal government, the 1933 creation of the Immigration and Naturalization Service, and the 2003 formation of Immigration and

Customs Enforcement Agency (ICE) under Homeland Security. Carroll also recalls some of the racism in past immigration policy such as Chinese exclusion and “Operation Wetback.” Generally, all immigration has responded to the push and pull of American labor needs in business, industry, and farming. For example, the

shortage of labor during World War II created the need for farm labor, and thus the Bracero Program (19421965).

The author also recounts the recent legislation that has led us to where we are today, in particular the 1965 Hart-Cellar Immigration Bill that created the quota system allowing 20,000 visas per year from each country—the author notes that this has been woefully inadequate. Labor shortages have increased due to a growing US economy and trade agreements such as the North American Free Trade Agreement (NAFTA), creating a magnet for illegal immigration. Carroll names the various laws and programs that have been passed over the years, noting the impact and continued need for reform.

In chapters 2-4, Carroll attempts to shift the immigration debate away from politics to a Christian understanding of human rights, immigration, and hospitality. This Old Testament scholar establishes that all people were created in the image of God and have sacred worth.

He also cites the Bible for human rights and treatment of the sojourner. Especially powerful are the author’s reading of well-known stories of Abraham and Sarah,

Ruth and Naomi, Joseph, and the exile of Daniel and Nehemiah—all from the perspective of an immigrant.

The book also has a chapter on the New Testament in which he interprets Romans 13 to encourage civil disobedience—though not on a large scale and only where law is contrary to Christian teaching on hospitality.

The author also argues that Hispanic Christianity is very lively and can contribute positively to American Christianity. The book closes by quoting Philippians 3:2021 and William Willimon and Stanley Hauerwas’ work, Resident Alien, stating “But our citizenship is in heaven.”

If you are looking for a book to debate the current immigration quandary with statistics and political proposals, this isn’t the book for you. However if you are looking for a book to challenge and deepen your understanding of immigration from a faith perspective, then Carroll has written a gem. Personally, I learned to read the Bible from a new perspective from this book. Carroll took familiar passages, flipped them on their heads, and helped me see immigration as a phenomenon that has existed since Abraham, and how my faith challenges me to see it through God’s eyes.

v

webXtra: Christians at the Border is the —Written by Philip Wingeier-Rayo, associate professor of mission, evangelism, and Methodist studies Austin Seminary

April selection for the Austin Seminary online Book Club. Please join the discussion all month, led by Professor Wingeier-Rayo.

AustinSeminary.edu/BookClub Spring 2016 | 21

alumni news notes Austin Seminary Association Awards for Service

Alums Rebecca Reyes and William Walker honored at banquet The Reverend Rebecca Reyes (MDiv’79) hails from a line of significant leaders in the Mexican American Presbyterian community in Texas. She was the first Hispanic female to graduate from Austin Seminary and the first Hispanic woman ordained in the PCUS. She served as staff associate for Youth and Young Adult Ministry for the PCUS, staff associate for International Ministry for the PCUS, and campus minister at UNC-Chapel Hill, North Carolina.

She also served on several General Assembly committees, appointments, and boards, attending thirteen General Assemblies, and preaching for two of those.

Reyes retired from active ministry in 2015, but she continues to serve the denomination and her community with vigor and vision. She lives in Durham, North Carolina, with her partner of thirty years; she has a daughter living in Florida. Rebecca is a parish associate at Church of the Reconciliation in Chapel Hill.

Rebecca says, “Mine has been an amazing journey filled with surprises, sadness, conflict, laughter, doubt, hope, and so many other emotions. I have been humbled by parishioners, friends, and family who have allowed me to be their pastor and called me to baptize their children, celebrate confirmations, celebrate marriages and unions, bury their loved ones, and pray with them.”

Lydia Hernandez (MDiv’93) introduced awardee Reyes.

Midwinters 2016 brought friends together to celebrate milestones since graduation from Austin Seminary. Pictured here representing the Class of 1956 (left): Jim Campbell; the Class of 1966 (below): Guy Delaney, Bill Brenner, Emory Glover, and David Thomas; the Class of 1986 (right): Gil Richardson and Clay Brantley.

22 | Austin Presbyterian Theological Seminary

Dr. William O. Walker (MDiv’57), another native Texan, was student body president and recipient of the top fellowship for graduate study while a student at Austin Seminary. He then earned an MA in Classics (summa cum laude) from The University of Texas at Austin (1958) and the PhD in religion (magna cum laude) from Duke University (1962). He held teaching positions at Austin College, Duke University, and Trinity University in San Antonio from which he retired in 2002 as the Jennie Farris Railey King Professor of Religion. He chaired Trinity’s Religion Department (1980-88), was dean of Humanities and Arts (1988-99), interim chair of the Psychology Department (2001-02), and recipient of the first Trinity Award for Distinguished University and Community Service (2002). The author, co-author, editor, associate editor, or consulting editor of twelve books, he was also an officer in academic societies at the state-wide, regional, national, and/ or international levels. He was honored in 2009 with Austin College’s Distinguished Alumnus Award.

Ordained as minister of Word and Sacrament by Durant Presbytery (1957), Walker preached in churches in Texas and North Carolina before deciding to devote his life to the academy. He has been active in the life and ministry of two San Antonio congregations. The father of two sons and a daughter and grandfather to four, Bill says “Life has been— and is—very, very good!”

Bill Walker, left, was introduced by John K. Alexander (MDiv’55).

Representing the Class of 1996 (below): Sonja Dalglish, Dan Walker, Felicia Hopkins, and Consuelo Donahue; the Class of 2006 (right): Everett Miller, Amy Meyer, Amy Pospichal, Leanne Thompson, and Kerry Westerwick.

Spring 2016 | 23

alumni news notes

class notes | 1970s

1980s The Protestant Church in Hesse and Nassau has named KarlHeinz Schell (Ecum’80) synod dean of the Evangelisches Dekanat Odenwald.

Patricia K. Tull (MDiv’85) has published a new book, After Exegesis: Feminist Biblical Theology (Baylor University Press, 2015).

1990s Shannon Kiser (MDiv’94) has joined the U.S. Fresh Expressions Team as director of training. Fresh Expressions is an initiative to generate new expressions of Christian community for those who are not yet members of any church.

2000s Tasha (Hoffman) Blackburn (MDiv’01) was named to the University of the Ozarks Board of Trustees. She began her threeyear term on Jan. 1. Tasha is the co-pastor with her husband, Phillip (Legg) Blackburn (MDiv’01), at First Presbyterian Church in Fort Smith, Arkansas.

Brice Rogers (MDiv’03) has started a new job as assistant professor of Christian studies at Hannam University in Daejeon, South Korea. Hannam University was established in 1956 by American Presbyterian missionaries.

Sarah E. (MDiv’07) and Cameron T. (MDiv’07) Allen welcomed daughter, Lyla Joy, November 16, 2015.

Joseph Moore (MDiv’09) has been called to be the pastor of Buckhorn Presbyterian Church in Masonville, Colorado.

Alexandra Knott Rodgers (MDiv’09) has been called to

Krystal (MDiv’11) and John D. (MDiv’11) Leedy welcomed daughter, Lorelai Kay, on December 24, 2015.

Photos by Sallie Watson

Thomas W. Currie III (MDiv’73) authored Bread for the Journey: Notes to Those Preparing for Ministry (Resource Publications, 2015).

be the associate pastor for faith formation and congregational care at Decatur Presbyterian Church, Decatur, Georgia.

Mitchell D. Kolls (MDiv’12) was ordained and installed as associate pastor of Dripping Springs (Texas) Presbyterian Church on March 6, 2016.

Gregory and Meagan Ludwig (MDiv’13) welcomed daughter, Luna Mildred, February 16, 2016.

Stephen Robinson (MDiv’13) has been approved to be a board certified chaplain by the Association of Professional Chaplains.

Joe Tognetti (MDiv’13) is serving as the pastor of First UMC-Edcouch and First UMCLyford (Rio Grande Valley, Texas).

Laura Westerlage (MDiv’13) is manager of casework services for the Stewpot at First Presbyterian Church, Dallas, Texas.

Jill R. Boyd (MDiv’14) has been called as pastor to First Presbyterian Church, Cozad, Nebraska.

On March 19, the Synod of the Southwest shared worship and communion in Anapra at the New Mexico/Mexico border fence with members of Presbyterian Border Ministry Outreach. Participating were Bart Smith (MDiv’12), left, Austin Seminary Trustee Conrad Rocha, right (pictured here with a PC(USA) Mission coworker Omar Chan), and Presbytery of Santa Fe Missional Presbyter Sallie Watson (MDiv ’87). Inset: Rocha at the fence.

in memoriam | Richard C. Wells (MDiv’60, DMin’81), Austin, Texas, January 5, 2016 Charles R. Galbraith (MDiv’61), Corpus Christi, Texas, March 1, 2016 Leila L. Power (MDiv’81) and Trustee (1994-2003), Austin, Texas, December 31, 2015

John Harrison (MDiv’15) married Michelle Bach on December 5, 2015.

Eric A. Peterson (MDiv’15) married Chelsea Kindred on December 12, 2015.

ordinations | Ruth A. Elswood (MDiv’15) was ordained at Grace Presbyterian Church, Gainesville, Florida, December 13, 2015.

John Harrison (MDiv’15) was ordained at Central Presbyterian Church, Atlanta, on March 6, and commissioned as a pastor evangelist at Affton Presbyterian Church in St. Louis on March 13.

24 | Austin Presbyterian Theological Seminary

Tasha (MDiv’01) and Phil (MDiv’01) Blackburn enjoy MidWinters with new ASA board member Denise Odom (MDiv’99) and ASA President Kristy Vits (MDiv’98).

Kristy Vits to lead ASA Board During the ASA Banquet and Annual Meeting on February 3, 2016, the following alumni were elected to serve on the ASA Board: Kristy Vits (MDiv’98), president; Matthew Miles (MDiv’99), vicepresident; Barrett Abernethy (MDiv’13), secretary; Dieter Heinzl (MDiv’98), past president. Elected to the Class of 2018 were: Tony Chambless (MDiv’07) Region 2; Sandra Kern (MDiv’93) Region 5; Denise Odom (MDiv’99) Region 1; and Kristy Vits (MDiv’98) Region 1.

teaching ministry

Learning and teaching about racism

By Carolyn Helsel, Assistant Professor of Homiletics

T

his spring, I am co-teaching a one is a perpetual foreigner, someone be shaped by the injustices inflicted senior capstone course with Dr. who never belongs, who could never be upon them by the United States.

Margaret Aymer. The title of our from “here.” I also learned about the

These experiences and lessons have course is Preaching and Teaching about “model minority myth,” a stereotype taught me that I, as a white person, Race. Dr. Aymer brings to the course her that assumes Asian Americans are all have been woefully ignorant of the New Testament expertise, particularly smart and successful. This stereotype struggles of so many around me. If in African American readings of the does more harm than good, since Asian we do not understand what others are New Testament. I bring to the course Americans end up having to perform experiencing, we can inadvertently my background in homiletics and my to much higher standards in order to contribute to the system of racism that particular research interests in helping be seen as fitting into this stereotype. treats white people as racially “superior.” white preachers preach about race in If they are “average,” they are perceived As a white person, I need to continue predominantly white congregations. as being “below-average” and not to learn from the experiences of others

My journey into this research living up to their potential. This model through study and conversation. topic began when I was a seminary minority myth also does damage to

I also need to take responsibility student, reading the work of womanist other minority groups by setting up one for talking about race and racism. theologians such as Delores Williams, group by which to judge the perceived Abdicating responsibility to persons of Katie Canon, and Cheryl Kirk-Duggan lack of success at assimilation of other color suggests that whites do not have (MDiv’87). From these women I racial ethnic groups. It also ignores a “race” or that racism is only a problem learned that the struggles for other people to deal with. of racism I was only It is not an easy topic to “I had grown up knowing racism was bad, beginning to see had a address or talk about; I tell long history, and that long students to accept that they but I had also assumed that overt acts of history was not erased or will feel uncomfortable and healed by the civil rights to be kind to themselves in racial hatred were rare and that such overt struggles of the 1960s. this process. We engage this acts were what constituted ‘racism.’”

I had grown up knowing topic because we are part racism was bad, but I of the body of Christ, and had also assumed that when one member suffers, overt acts of racial hatred were rare. I the great wealth inequality among we all suffer. We engage this topic also assumed that such overt acts were immigrants from Asia, in which many out of gratitude for the grace of God what constituted “racism.” I began to Asian Americans live below the poverty that has brought us together and that see it in the more subtle forms that line and struggle to make ends meet. enriches us when we become part of the persons of color see frequently: the tight Having grown up in Texas, the larger story of God’s redemption of the clutching of one’s purse when an African term “Hispanic” translated in my mind world.

American man enters the elevator, the to persons from Mexico, but of course,

On April 25, Dr. Aymer and I regular stopping of persons of color persons in the United States who will be leading an Education Beyond by police for driving within the speed identify as Hispanic have ancestors the Walls event, “Preaching in an Era limit but simply suspected as being from Spain, the Caribbean, Puerto Rico, of #BlackLivesMatter.” It is open to involved in some other reported crime. and countries across Central and South preachers as well as lay people, persons I learned about how African American America. In seminary, I discovered who are interested in engaging this women have to struggle with the “angry liberation theology and learned from subject and want to learn how to talk black woman” stereotype, which means Gustavo Gutiérrez who argued that about it within the church context. they have to intentionally soften any God is on the side of the poor and Students from our senior capstone response of frustration for fear of oppressed. Having served as a chaplain course will also be leading the event, being perceived as “angry” and hence on the US-Mexico border in Arizona, I integrating what they have been dismissed as overly emotional. saw the discrimination faced by persons learning in the

I also learned that racism was more who looked Hispanic, being constantly course. This is a than a black-white binary and included stopped and made to prove that they conversation we need the experiences of Hispanics and Asian are “legal,” even if their family has to be having in our Americans. I heard the frustration of always lived in the United States. That churches, and I hope persons being asked, “Where are you same year, I learned from local Native you can join us to from?” a question which insists that Americans how their lives continue to learn more. v Spring 2016 | 25

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