CHAPEL VIEW FALL 2017
magazine
CHAPEL ADVISORY BOARD CHAIR Charlie Berardesco, T ’80 VICE CHAIR C.B. Richardson III, T ’92 EMERITUS MEMBER William E. King, PhD, T ’61, G ’63, G ’70 ADVISORY BOARD Zoila Airall Robin Barefoot D. Michael Bennett, T ’77 John A. Bussian III, T ’76 Cathy S. Gilliard, D ’97 Zach Heater, T ’17 Jihwan Hwang, T ’18 Sara Elizabeth Hyre, T ’89 Jeff Nelson, D ’13 T. Walker Robinson, MD, T ’00, G ’01, M ’09 Max Sirenko, T ’11 Valerie Sirenko, T ’11 Amanda Wright Smoot, WC ’63 Kathryn Lynn Watkins, T ’19
CHAPEL STAFF OFFICE OF THE DEAN Luke A. Powery, Dean of Duke Chapel Jack Adams, Assistant to the Dean STUDENT MINISTRY Christy Lohr Sapp, Associate Dean for Religious Life Adam Hollowell, Director of Student Ministry Joshua Lazard, C. Eric Lincoln Minister for Student Engagement Gerly Ace, Staff Specialist for Student Ministry MUSIC Rodney Wynkoop, Director of Chapel Music Robert Parkins, University Organist Christopher Jacobson, Chapel Organist Philip Cave, Associate Conductor of Chapel Music J. Samuel Hammond, University Carillonneur John Santoianni, Curator of Organs and Harpsichords Michael Lyle, Office Coordinator for Chapel Music Erica Thomas, Staff Assistant for Chapel Music COMMUNITY MINISTRY AND EVENTS Bruce Puckett, Director of Worship and Community Ministry Breana van Velzen, Community Ministry Outreach Coordinator Rachel White, Visitor Relations Specialist Blanche Williams, Wedding Director Ann Hall, Visitor Relations Assistant Wanda Cobb, Visitor Relations Assistant Antoinette L. Bethea, Visitor Relations Assistant Hunter McGuire, Visitor Relations Assistant DEVELOPMENT AND ADMINISTRATION Amanda Millay Hughes, Director of Development and Strategy Joni Harris, Business and Facilities Manager James Todd, Communications Manager Andie Rea, Communications Specialist Lisa Moore, Accounting Specialist and Office Coordinator Ava West, Staff Assistant for Development Oscar Dantzler, University Housekeeper Beverly Jordan, University Housekeeper Duke Schools Abbreviation Key: D (Divinity School) E (Pratt School of Engineering) G (Graduate School) MD (School of Medicine) T (Trinity College of Arts & Sciences) WC (Women’s College)
Silent Time Duke Chapel opens daily at 8:00 a.m. The first 30 minutes of each day are offered as “silent time.” Members of the Duke community are invited to use the Chapel at this time for quiet personal prayer and reflection. “Before I start my day in the lab, I like to spend time in prayer and praise, giving thanks for what God has done and praying for guidance for what is to come. As I am doing cancer research here at Duke, I daily seek God’s guidance and pray for and believe that God will lead me to a breakthrough in the field. The aims of Duke University, located on Chapel walls, state what I have always believed; knowledge, science, and faith are not separate—but all intertwined. My studies and discoveries in the field only strengthen my faith. This is why I come to Duke Chapel every morning.” —Jason Davis, Duke Postdoctoral Associate Pharmacology & Cancer Biology
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LET THERE BE LIGHT | A MESSAGE FROM THE DEAN OF DUKE CHAPEL The Rev. Dr. Luke A. Powery [@LukeAPowery]
“I
n the beginning God….” I wish I had written that phrase in the book of Genesis: “In the beginning God….” The most read book in the world, the Bible, has an incomparable start for incomparable art because “in the beginning, God created.” God is in the beginning and is the beginning. God has the first word and will have the last. In the beginning, God speaks into the void, not with fighting words but lighting words, words that illuminate a world and enlighten our path. God’s first words are “Let there be light.” In response to darkness, God creates light and fills the void with creation and creativity. Old Testament scholar Terence Fretheim writes, “God takes time in creating: There was evening and morning, one day, two days...and given that God has been creating through the millennia, I wonder what number today is for God. Bringing the creation into being over time signals that creation is a dynamic process and not a finished product.” Therefore, God is always creating, even at Duke Chapel. Without creativity and beauty, we would cease to be fully human made in the image of God. St. Irenaeus, from the second-third centuries, said: For even at its beginning the humble clay received God’s art, whereby one part became the eye, another the ear, and yet another this impetuous hand. (“Capable Flesh” adapted and translated by Scott Cairns.) We are God’s handiwork. We are created by the divine artisan who spoke us into existence and breathed life into our Zoila Airall, associate vice president of Student Affairs for Campus Life; Luke Powery, dean of Duke University Chapel; Stephanie Helms Pickett, director of the Women’s Center; and Dominique Redmond, assistant director for programs at Duke Durham and Regional Affairs, pose for a “selfie” after the 2017 New Student Convocation in Duke Chapel.
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formlessness. We “received God’s art” and therefore, as humans created in God’s image, we are called to continue to create in the face of formless voids and darkness, just as God did in the beginning. To be in God’s image means to be creative and to create. When a void is experienced by someone due to a tragedy like a car accident, one may find roadside memorials created at the location where the accident happened. You might see crosses decorated with multicolored flowers, notes scribbled on small pieces of paper with memories and expressions of love, poetry from family members, or photographs of good times in the past. Wherever there is a void, there is also space for creative aesthetic responses to that void. The creativity is a way of declaring, “Let there be light!” Our creative responses are an attempt
to bring meaning and order to life’s difficult situations and to allow life to have the final word, to allow “light,” God’s first word, to speak and shine. The call of God is to create aesthetic light, to make beauty out of chaos—this is the vocation of God’s creation. It is a vocation that never takes a vacation because creative ministry never stops. In the following pages, you’ll get a glimpse of what God is creating at Duke Chapel to bring light and hope to the world. We continue to create alongside God because as Christians we are called to be artists of hope until the day that God fills the voids once and for all as our All in All. Until then, join us in God’s life-giving, joyous, and hopeful proclamation, “Let there be light!”
WHO WE REACHED | From Sept. 2016 to Aug. 2017 VISITS TO THE CHAPEL • General Visits 62.2% (149,651) • Sunday Morning Worship 8.2% (19,739) • Special Events 8% (19,346) • Music 7.6% (18,348) • Special Worship Services 3.9% (9,361) • Weddings 3.3% (8,016) • Catholic Center Services 2.7% (6,555) • Tower Climbs 1.4% (3,226) • Weekly Services 1% (2,448) • Pastoral Services 1% (2,332) • Guided Tours .7% (1,639)
240,661 Total Visits
5%
MONTHLY CHAPELMonthly VISITS Chapel 2013,Visitors 2014,2013, vs 2016-2017 2014, vs. 2016-17 40,000
total visitor increase over 2014
35,000 30,000 25,000 20,000
SERVICES PROVIDED
15,000 10,000 5,000 0
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November December
January
February
2013
2014
March
April
May
June
July
August
44 Baptisms
2016-2017
DUKE CHAPEL MEDIA MINISTRY’S AUDIENCE REACH 11,000 Social media followers (up 75% compared to previous year) 35,000 People reached by top performing posts 202,000 Website user sessions (up 24% compared to previous year) 277,000 Views of online videos (up 10% compared to previous year) 3,100 Views of top-watched services 61,800 Pieces of literature distributed 175,000 Estimated times people tune in each year to Chapel radio and TV broadcasts
10 Funerals
70 Weddings
129 Tours Fall 2017 3
New Program Cultivates Interreligious Curiosity and Community for Students The Interreligious Scholars Program (ISP) helps students build relationships with people of other faith traditions and prepares them for working together across lines of difference. The program was launched last spring by Christy Lohr Sapp, associate dean for religious life at Duke University Chapel in collaboration with Jeff Nelson, residence coordinator for the Keohane Quad. The program combines curricular and co-curricular opportunities for education, intentional living, and engagement through service and social action. Students participating in the first cohort of Interreligious Scholars share why they have chosen to participate in the program.
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Devri Adams
(T ’19, Environmental Science/Spanish) While at Duke, I have come to find that there is a strong underlying connection across not only many religions, but ultimately among the goodness of every human. The diversity on campus of both religion and belief has given me a broader sense of understanding how I personally relate to others by being able to talk with them about my beliefs. What is more, I have found growth in hearing other perspectives on my Creator that highlight both differences from and similarities to my identity as a member of the Church of Jesus Christ of Latter-day Saints.
Gerardo Parraga
(T ’18, Political Science/Economics) Something frightening is happening all over the world right now— people are practicing ignorance. They have stopped listening to and helping each other; they have stopped wanting to globalize; and they have let division and polarization be the driving forces of our daily lives. If there is anything that my Duke education and religion have emphasized, it is that this is exactly when we must roll up our sleeves and engineer a better solution—one that is inclusive and sustainable.
Alli Fisher
(T ’19, Public Policy/Religious Studies) I want to participate in this interreligious community because I strongly believe that learning about another person’s beliefs is one of the best things you can do to understand them. I learned this with my Religious Life team in Sweden where I conducted surveys about worldview and religious beliefs with university students. Giving people space to express their beliefs without fear of judgment or argument creates opportunities for real, meaningful discussions.
Callie Keen (T ’20, Political Science)
As a member of the Interreligious Scholars program, I have the opportunity to connect with other students and professors who share a common commitment to a faith tradition and academic pursuit. The real beauty I have found in the program persists in these friendships, as here I have learned more about personal identity across different religions than ever before. Through ISP, not only have I been able to consider how my identity as a Christian affects my perception of the world, but I have also started to think critically about interfaith connection and the manner in which we can work for common good.
Aidan Workman
(T ’19, Religious Studies/Public Policy) Interreligious engagement excites me because I believe that interaction with people of differing beliefs and values is a critical experience in both the development of my own beliefs and in developing a sense of respect and tolerance for people who do think differently than I. In a very practical sense, I think that interreligious engagement is a valuable resource that will push me to explore my own faith. Furthermore, I think that the largest cause of bigotry and intolerance is a lack of interaction with people who are different. While I can learn all about the importance of diversity, forming actual relationships with people who think and feel differently than I do will go much further in developing a sense of open-mindedness.
Malcolm Brown (T ’19, Religious Studies)
In my opinion, the best form of education is learning from other people. I’m always intrigued by those who have had a different upbringing than mine, and religion plays a large part in that. Living with a religiously diverse community would broaden my understanding of how others experience the world and how different religious backgrounds shape the lens through which one interprets the world. The best benefit about this program is that it brings together people who are interested in religion as well as building interfaith communities.
A MESSAGE FROM THE CHAIR, DUKE CHAPEL ADVISORY BOARD Charlie Berardesco, T ’80
I
t is a pleasure to once again write to you as chair of the Duke Chapel Advisory Board. As is pretty much always the case, much is going on at Duke Chapel—some of which is described in this edition of the Chapel View magazine. For example, there are new members of the Chapel staff, helping to design and implement the varied programs and initiatives at the Chapel, many of which are focused around Duke students, to encourage an even deeper relationship between the Chapel and the student community. For me, the student focus of the Chapel is vital to its role on the Duke campus, to be a bridge between education and religion that is both at the heart of Duke University but also of the Chapel itself. As I write this letter, I am in my office in Washington, D.C., having just come back from time spent at our other home on Cape Cod, where I work and spend some downtime during the summer. Before I left the Cape, I saw the clear signs of impending fall, and, now back in D.C., I am beginning to notice those same signs, albeit behind the timing on the Cape. It has made me think a bit about change and new things—that constant cycle of change that is embedded in our respective lives, from a new season to new realities as each of us, and our family members, age, to new people in our lives. For example, our home church, Church of the Epiphany in Washington, has a new rector, after the 20-plus-year tenure of our prior rector. We, as a congregation, are learning a new way of doing things and of the need to be open to change. The same is happening right now on the Duke campus. We have a new president, Vincent E. Price, who as I write is about to be installed. I have had the 6 CHAPEL VIEW magazine
primary focus on students, is enough for pleasure of speaking with him, of talking me to be satisfied with the outcome. about the importance of the Chapel As part of the next steps, the univerfor so many of us, and of the role of the Chapel Advisory Board in helping to both sity has established a Commission on advise on the strategic direction of Memory and History at Duke, which has the Chapel, but to also be a voice of Chapbeen charged with developing principles el stakeholders. I was very encouraged by to apply when issues arise related to our conversation, and I look forward to the names of university facilities and working with him, as I did with President monuments on campus, recommendBrodhead, during the coming years. ing next steps for the entrance of Duke Part of our conversation touched Chapel, and providing guidance to the on the recent removal of the statute of president and to the university’s board Robert E. Lee from the Chapel’s portal. of trustees, as there is a broader campus I first want to make clear—while the conversation about history and inclusion. decision to remove the statute was made I am very pleased that Dean Powery was by the University’s Board of Trustees and appointed to serve on that commission, the President, the Chapel staff, and I, and he has asked for the views of the as advisory board chair, were consulted Chapel Advisory Board as the Commisprior to the announcement. As many sion undertakes its work. of you know, due to the circumstances So, while the events that led up to during that time period, decisions the decision to remove the Lee statute needed to be made are in many ways “The student focus of the disheartening from quickly—but, I can assure you, based many different Chapel is vital to its role on my conversations perspectives, I am on the Duke campus, to with President Price confident that the and Dean Powery, university is taking be a bridge between decisions were made a path forward that education and religion in a very thoughtful will consider any way, considering the that is both at the heart of future issues using a different perspectives principled approach Duke University but also that has the support that would bear on such an action. of a broad array of of the Chapel itself.” But, most stakeholders. I look importantly for me, it was clear that the forward to hearing more about the work Board of Trustees and President made of the commission. their decisions with a primary focus on I also look forward to writing to you in Duke students and their well-being. It future editions of Chapel View magazine, was front and center in their thinking, and hope that some of you will reach out and, given the importance I place on the to me with your questions, comments, relationship between the Chapel and and suggestions. And, as always, thank Duke students, that is exactly where the you for your support of Duke Chapel and decision making needed to focus. Many its mission and ministries—it is vital to of us may agree or disagree with the the Chapel and its work, and I know that decisions—that is usually the case for everyone associated with the Chapel is any major decision. But, knowing that grateful for your support. the decisions were made in as thoughtful and inclusive a way as possible, with a All the best, Charlie Berardesco
FROM STUDENT BOARD MEMBER TO YOUNG ALUMNI Zach Heater, T ’17
A
s a classics major Zach Heater, T ’17, critically studied biblical texts. “One of the great things about studying the ancient world,” Zach says, “is realizing that there are some eternal questions that people come up against.” Zach was trained to ask questions of biblical texts in the classroom, but as a Chapel Scholar, Duke Wesley Fellowship member, and scripture reader in Duke Chapel worship services, Zach felt those same questions continually drew him to Duke Chapel. “We belong to God whether we have answers to questions or not,” he says, “it’s really our task just to keep asking the questions, not necessarily to find answers to them.” While an undergraduate student, Zach served as a student member on the Chapel Advisory Board. “Serving on the Chapel Advisory Board was one of the most instructive things I did at Duke,” Zach says, “and looking back I realize that it was one of the most enjoyable, too.” While a student board member Zach listened and engaged with the advisory board as the larger Duke community struggled with difficult questions of race, privilege, and religious diversity on campus. “Discussing these things with the board taught me some invaluable lessons about how people with complex sets of values and life experiences make decisions together, and how people live out their faith in very different walks of life,” he says. “The board became a group of adults that I could look up to and from whom I could seek guidance about post-college life.” As a student board member, Zach advocated to rewrite the Chapel’s bylaws to always include one or more undergraduate students on the Chapel’s board. “Our board is made up of people from Seattle to New York to Texas and some of the folks on the board are only on campus twice a year or less,” he notes, “so student board members must step in to ensure that what the board is seeing and visioning for the future is in line with the day-to-day experience of students on campus.” Since graduating, Dean Powery and the leadership of the board invited Zach to stay on for another term as a young alumni board member. “This is my first chance to begin giving back to Duke and to the Chapel as an alum, and I’m
“We belong to God whether we have answers to questions or not.” grateful to have been asked,” Zach reflected, “but it’s also a chance for us younger members on the board to think about how to give the Chapel a national network of support among people who graduated more recently, say in the last five or ten years. I have some ideas about the board sponsoring Chapel-specific events during Homecoming weekends, and things of that nature, all with the goal of strengthening relationships among Chapel alumni (young and old), current Chapel students, and Chapel staff.” At the Chapel, Zach shared he found “a refuge from hyper-competitive academics—a social scene that involved a lot of superficiality—and other things that drive Duke students further away from getting in touch with the things they actually care about. The Chapel staff always helped me think more carefully about why I wanted to pursue certain paths.” Zach is continuing to ask questions after graduation. “The Chapel forced me to wrestle with the question of what I feel ‘called’ to do—to use language like calling and vocation, that you don’t hear anywhere else on campus.” He has returned to his hometown in Iowa and is currently working in the Iowa Attorney General’s office. He is writing applications to law school, with hopes to begin in the fall of 2018.
Watch Zach’s faith and learning video profile, and hear other students’ stories, at chapel.duke. edu/community.
Fall 2017 7
Dreaming Big in Durham T
An Interview with Breana van Velzen, the Chapel’s New Community Ministry Outreach Coordinator.
he Chapel recently hired Breana van Velzen as community ministry outreach coordinator. In her new role, Breana will work to strengthen the Chapel’s community-focused ministries. As part of the community ministry team, Breana will help deepen and create new relationships with people working for equity and justice in the West End neighborhood and throughout Durham. In all her work, Breana will strive to enhance the Chapel’s status as a voice of moral conscience for the university, the wider community, and the church. “Breana brings her deep commitment to faith and social justice to her work at the Chapel,” says Bruce Puckett, director of worship and community ministry. “I’m delighted for her to join me in guiding the Chapel’s community ministry efforts, as we strive to
Community members gather at the Habitat for Humanity house the Chapel is partnering to build this fall for the kick-off “build blessing.”
be people who embody Christ’s mercy and justice in the world.” Breana van Velzen is an ordained Baptist minister and holds a master of divinity from Duke Divinity School. She also holds a master of social work
degree from UNC-Chapel Hill and a bachelor of arts in English education from UNC-Wilmington. Her passions include advocacy at the intersections of hospitality with racial, economic, and environmental justice. These passions led her to work in faithbased advocacy, financial coaching, affordable housing, and immigration reform. While in divinity school, Breana was in involved in Project BriDDDge, which orients new Duke Divinity School students to the history and community of Durham. As a result, she was involved in Reality Ministries, Community Empowerment Fund, Families Moving Forward, the Unlocking Doors Initiative, Refugee Wellness, and several other organizations. In the interview that follows, Breana shares some of her hopes in her new position.
Honestly, I saw the job description and thought, “YES! This is perfect!” without looking at where it would be. My life’s calling is to ministry and social justice. This position allows me to do both as well as express creativity in implementation. Duke Chapel was a place of inspiration and sanctuary for me while I attended Duke Divinity School. I love the Durham community and am grateful to continue working in this city. Why did you pursue this position of community ministry outreach coordinator? Why Duke University Chapel?
“How can we partner alongside Durham neighborhoods towards equity and justice in a way that honors the history of Durham?” is my main question. Change is a struggle and not without pain. As we consider who we are in this time and place, how can Duke Chapel learn and grow from its own legacy and history as we continue to confront the consequences of oppressive, unjust systems, and social constructs? What questions do you think the Chapel should be asking as we strive to strengthen our communityfocused ministries?
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Durham has so many people and organizations working hard toward equity and justice, and they have begun working together in greater capacity. Over the past four years, I have seen justice conversations and actions become more common in the community, and I noticed a few changes being made around the city. It’s very exciting to be part of a community that has a long history of fighting inequity as well as so much hope in what we can build together. What excites you about doing work of equity and justice in Durham?
It’s entirely relational—even my How would you describe research methods. I like to build your approach to community relationships for the long term, which ministry? takes time. When I do research or evaluation in the community in order to better listen to the needs of the community, I do it through ethnography and participatory research, which involves quite a bit of trust and patience from the neighborhood. I heard Peter Storey once use the Zulu greeting sawubona or “I see you” as part of a discussion on reconciliation. I believe that in being seen and in truly seeing our neighbors, we are being present in each other’s lives, and we are accepting each other as whole people with whom we are in relationship. We do not just see each other on a surface level when we engage in relational ministry and in community: we are deeply connected through our shared humanity as creatures and the imago Dei. How can we bridge our differences The Chapel’s vision is “To and reconcile ourselves to God and bridge the differences that each other without a commitment divide humanity, reconcilto community ministry? We need to ing us to God and to one step outside of our social norms in oranother.” In what ways does der to encounter God and those who this vision necessitate a differ from us. Jesus walked among commitment to community the people—people inside and outministry? side the bounds of who was thought to be respectable in the community. He ate with tax collectors and ministered to lepers and gentiles. He received hospitality from a Samaritan woman. To quote the Rev. Dr. Willie Jennings, “God is always shattering our knowledge of God and who we are. God makes us into something new.” I think that’s where community ministry is vital: within the relationships built comes knowledge and understanding that can tear down walls, bridge differences, and create a new community—one in which God is not a sanitized European Renaissance figure but a God who is embodied in all of us. I would love to see the local neighborhoods empowered and heard in a city that is quickly outpacing community and commercial development. It’s making sure everyone at the table can use their voices and have a share in the decision-making processes. It would be a joy if the ministry of Duke Chapel more deeply engaged relationships with Durham citizens and, in turn, Durham communities engaged the work and life of the Chapel. How would you hope to see the community changed because of the ministry of Duke Chapel?
Meet the 2017–18 Chapel PathWays Fellows The PathWays Fellowship is a one-year residential discernment program designed for recently graduated Duke alumni. This cohort marks the twelfth year the PathWays House has been home to students living in the West End neighborhood of Durham. Those living in the house have committed to the PathWays Household Covenant of daily prayer, weekly meals, fellowship, service, and friendship in Durham. Júlia Sroda Agudogo, ’17
Major in Biomedical Engineering and minor in Religion Júlia is working as an associate in research at the Global Women’s Health Technologies Center, a partnership between the Pratt School of Engineering and the Duke Global Health Institute dedicated to improving healthcare for vulnerable women in the developing world. She will also be volunteering at community service sites such as the Veterans Affairs hospice.
Lauren Harper, ’17
Major in Civil Engineering Lauren is working full-time at Habitat for Humanity in Durham as a construction crew leader.
Eric Ho, ’17
Major in Civil Engineering and minors in Environmental Science and Music Eric is working with World Relief Durham, a refugee resettlement agency committed to serving vulnerable populations around the world. Krista Kowalczyk, ’17 Double Major in International Comparative Studies and French Krista is working as a Neighborhood Engagement Specialist with Community Empowerment Fund, a nonprofit organization focused on enabling and sustaining transitions out of homelessness and poverty.
TuanDat Nguyen, ’17
Double Major in Global Health and Psychology TuanDat is exploring how his theological commitments might influence a future career in health care as he works with Duke Community and Family Medicine. Fall 2017 9
Duke Chapel Becomes Over Monuments T Chapel Dean Luke A. Powery discusses vandalism of the statue with campus religious life staff the morning of August 17, 2017 Above portal: Thomas Coke (1747-1814) English Methodist missionary and bishop of the Methodist Episcopal Church Francis Asbury (1745-1816) Pioneer Methodist preacher and bishop of the Methodist Episcopal Church George Whitfield (1714-1770) Evangelist and missionary who helped start the Great Awakening in the United States Above doors: John Wesley (1703-1791) Founder of Methodism Left side (left to right): Girolamo Savonarola (1452-1498) Florentine monk who incited the original Bonfire of the Vanities (he was later burned as a heretic) Martin Luther (1483-1546) Father of the Protestant Reformation John Wycliffe (1324-1384) Early translator of the Bible into English 10 CHAPEL VIEW magazine
his summer Duke Chapel became a focal point for the national struggle over the significance, and proper place, of monuments featuring Confederate figures. Following protests and violence centered on a Robert E. Lee statue in Charlottesville, Virginia, and the tearing down of a Confederate statue in downtown Durham, the Chapel’s own statue of Lee in its main entrance portal attracted fervent attention. It was vandalized before the university’s leadership decided to remove the statue on August 19. In a message to the university community about the decision, Duke President Vincent E. Price said, “I took this course of action to protect Duke Chapel, to ensure the vital safety of students and community members who worship there, and above all to express the deep and abiding values of our university.” The statue is being preserved for future historical study. In the Sunday morning worship service the next day, Chapel Dean Luke A. Powery said the empty space may represent “a hole that is in the heart of the United States of America, and perhaps in our own human hearts—that hole that is from the sin of racism and hatred of any kind.” But, he said the empty space may also represent “an openness toward the possibility of healing, even in our day.” Preaching that same Sunday morning, Christy Lohr Sapp, the Chapel’s associate dean for Religious
a Site for Struggle and Memory Life, said, “Part of our story is that we are called to be living stones. Stones can be an inspiration. They can also be an impediment. We are called patiently to tend—and maybe even remove—those stones that cause us to stumble.” In an op-ed essay a few weeks later in the Durham Herald-Sun newspaper, the Rev. Joshua Lazard, the Chapel’s C. Eric Lincoln Minister for Student Engagement, wrote: “As a country, we must find the collective will to leave a better legacy to future generations, a future where I won’t be forced to question my existence based on my skin color. We must focus on the possibilities of the future, not glorifying the vulnerabilities of the past.” In response to the Lee statue episode, Duke President Vincent E. Price created a commission to offer guidance in navigating the role of memory and history at Duke. The charge of the commission is to develop principles to apply when issues arise related to the names of university facilities and monuments on campus, and to recommend next steps for the entrance of the Chapel. Dean Powery was appointed to the Commission on Memory and History, which includes students, faculty, trustees, alumni, administrators, and local residents. The group is due to make its report to President Price by November 17. Members of the Duke community, and wider public, are invited to offer suggestions to the commission through this website: memoryhistory.duke.edu. Right side (left to right): Thomas Jefferson (1743-1826) President of the United States and author of the Declaration of Independence Sidney Lanier (1842-1881) American poet and musician
The History of a Controversial Statue The following is an excerpt from a Duke Today article published on August 16. In the late 1920s and early 30s, the job of carving the limestone details of West Campus—the gargoyles, shields, and other decorations—had been given to the prominent stone carver John Donnelly. The John Donnelly, Inc., firm had also carved the exterior on Grand Central Terminal in New York and would go on to carve the exterior of the Supreme Court Building in Washington, D.C. John Donnelly would later write in a short memoir that Horace Trumbauer, whose Philadelphia architectural firm designed Duke’s West Campus, “had become so confident of the Donnellys that he practically gave them carte blanche over all his commissions.” In his design for Duke Chapel, Julian F. Abele, the AfricanAmerican architect employed by Trumbauer, had paid tribute to the Gothic cathedrals of Europe, which often featured statues at the entrance depicting saints or figures from the Bible. John Donnelly wrote that while he knew of this tradition, he also knew that James B. Duke had been a Methodist, so saints would be “out of place” on Duke Chapel. Donnelly appealed to the architectural firm for guidance about the subjects of the statues; Trumbauer apparently dismissed the concerns and left the sculptor to solve the problem on his own. There is no information in the University Archives about whether anyone at Duke was consulted on this question. Donnelly finally contacted a professor at Vanderbilt University, who suggested subjects “of seeming appropriateness” for Donnelly to carve. So the new cathedral at the new university came to be flanked with statues of 10 historical figures drawn from the Protestant and Methodist traditions and from the history of the American South. Fall 2017 11
A sermon preached in Duke University Chapel on August 13, 2017, by the Rev. Dr. Frank A. Thomas
Did Heaven Make aLamentations Mistake? 3:20-24 ...and my soul is downcast within me.
Yet this I call to mind and therefore I have hope: Because of the LORD’s great love we are not consumed, for God’s compassions never fail. They are new every morning; great is your faithfulness. I say to myself, “The LORD is my portion; therefore I will wait for him.” (Lamentations 3:20-24 NIV)
Witnessing all of the injustice, hate, violence, and cruelty; the hurt and the pain caused in this world by human beings upon other human beings. Witnessing the levels of rape, misogyny, molestations, abuse of women, discrimination against the LGBTQ community, the economic and political exploitation of the poor, the xenophobia, racism and prejudice against minorities and immigrants, the inequality between the rich and the poor, the devastation of the environment, what Pope Francis calls, “our common home,” and most of it, perpetrated in the name of God and highminded democratic ideals. Witnessing the drug trafficking, human trafficking, the continual shooting of unarmed black young men and women, the mass incarceration of black people, racial profiling, along with the justifications, denials, and defense of state-sponsored terrorism. Witnessing the assassination of police officers,
and hearing blind and tribal defense of our gun-crazed and glorification-ofviolence culture, I have come to the conclusion that though from Genesis 1:26 we claim to be above and have dominion over the animals, the fact is that we really are animals; animals trying to be moral or, what one writer calls, “moral animals.”1 We are trying to be moral, but when you scratch us or we perceive that we, or our interests, are threatened, we go straight to our instincts as animals. We are really animals trying to be moral. I wonder if human beings deserve to be created. With Sandy Eisenberg Sasso, I ask the question: “Do human beings deserve the gift of life?” Did heaven make a mistake?2 In Sasso’s book, Midrash: Reading the Bible with Question Marks, she records several stories of rabbis debating this very difficult question: Rabbi Simon said: When the Holy One, the blessed one, came to create Adam, the ministering angels formed themselves into groups and parties, some of them saying, “Let the human be created,” while others urged, “Let the human not be created.” ...the Angel of Love said, “Let humans be created, because they will dispense acts of love.” Angel of Truth said, “Let humans not be created, because they will speak falsehood.” The Angel of Righteousness said, “Let humans be created
because they will perform righteous deeds.” The Angel of Peace said, “Let human beings not be created because they are full of strife.” What did the Lord do? The Lord took Truth and cast it to the ground. Said the ministering angels before the Holy One: ‘Sovereign of the Universe! Why do you despise your seal? Let truth arise from the earth!”’3 The rabbis are doing a riff on the “we” in let “us” create in Genesis 1:26. The rabbis in this story suggest that “let us” means that God consulted the angels about the creation of humanity. Rabbi Simon sees angels arguing with themselves. The Angel of Love favors creation because humans will act lovingly. The Angel of Truth objects because humans will tell lies. The Angel of Righteousness gives the nod of assent because they will perform good deeds. The Angel of Peace claims that human beings are full of strife. The vote is tied two angels to two angels and God has to break the tie. God decides by throwing the Angel of Truth out of heaven and casting Truth to the ground. It is not that the Angel of Truth is incorrect in assessing the human character; it is that God wants to create despite the fact that humans will lie and contend with each other. The angels take no comfort in God’s action and the angel chorus says, “Let Truth spring up from the earth and return to its proper place in the heavens!” But God pays no attention because if Truth assumed its proper place, human beings could not exist. This story through the rabbis tells us something about their profound disappointment in human beings and human behavior and almost despair that we will ever change. It takes overwhelming disappointment to question whether or not God should have created us in the first place. That is where I am right now. I am profoundly disappointed, profoundly hurt, and
Robert Wright, The Moral Animal: Evolutionary Psychology and Everyday Life (New York: Vintage Books, 1994). Sandy Eisenberg Sasso, “Should Humans Have Been Created?” In Midrash: Reading the Bible with Question Marks (Brewster, Mass.: Paraclete Press, 2013), 52-65. 3 Ibid., 53-54. 1 2
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profoundly angry. I had hoped that with the election of Barack Obama as the president of the United States that we could move beyond centuries of racism and exploitation and have a post-racial America, and yet his election has brought forth some of the most vicious and unabashed racism that has been seen in decades; and at least, in my estimation, things have gotten worse. And if I could be really honest, I would tell you that I wrestle with despair. Despair that things will ever get better; despair that our best hopes and dreams for freedom, liberation, equality, reconciliation, and access to the land and to the resources for all will come to naught. The ability of a small minority of the human population that are globally wealthy to maneuver, manipulate, and always come out on top no matter what happens discourages me deeply. Maybe I have been all my life too far on the side of the Angels of Love and Righteousness that we will act lovingly and do righteous deeds, in the belief that we could do justice and love mercy. But I am right now in serious dialogue with the Angel of Truth. How can anyone ignore the truth: wickedness, deceit, war, violence, racism, global white privilege, trivializing of climate change, global warming,
“Everything would burn everything down except for one thing, the Lord’s hesed—faithfulness.”
and issues of the devaluing of the created order. Do you know that we are really stupid enough to drop nuclear warheads on ourselves? Someone asked Albert Einstein what weapons will the third world war be fought with. He said that he did not know, but he could tell you what the fourth world war would be fought with—he said, “Rocks.”4 So God bring Truth back to heaven and close shop on this human experiment; heaven made a mistake by the creation of human beings. You remember that we have been at this point before. God you got so frustrated with human beings that you sent a flood to virtually wipe everything out and start all over in Genesis 9. God you said in Genesis 9:11 that you would never flood the earth again, so we assume it will be by fire next time. Bring the fire and let’s be done with it. Just admit that Heaven made a mistake. Burn baby burn! God let the fire come. Heaven made a mistake. God curse human beings and let us die. The human experiment did not work. And then out of nowhere, out of the depths of my disappointment, hurt, anger, and despair, this comes screaming to mind: ...And my soul is downcast within me. Yet this I call to mind and
therefore I have hope: because of the Lord’s great love we are not consumed, for God’s compassions never fail. They are new every morning; great is your faithfulness. (Lamentations 3:20-24 NIV) It is owing to God and God alone that things are not worse. Because of the Lord’s great love, we are not consumed. The steadfast love of the Lord never ceases. God’s mercies never come to an end. They are new every morning. New every morning! Great is thy faithfulness. Everything would burn everything down except for one thing, the Lord’s hesed—faithfulness. I know that many are probably not familiar with the term hesed, so let me explain. Hesed can be translated as loving-kindness, steadfast love, grace, mercy, and goodness. It means faithfulness to a relationship; to act in a loyal, loving way to a person. The word is used 240 times in the Old Testament, especially the Psalms. It is one of the most important terms in Hebrew theology and ethics. It means the strength of God, the steadfastness of God, and the love of God all taken together. God’s love has to be full of strength and steadfastness to sustain the human enterprise. Hesed means covenant-love, involving mutual and reciprocal rights and obligations between the parties of a relationship, such as Yahweh and Israel. This covenant love is not based in obligation, but in generosity. In terms of God and Israel, the weaker party seeks the protection and blessing of the patron and protector, but may not deserve it. The stronger party remains committed to the covenant promise. Hesed goes beyond the rule of law; it is being in the relationship full of mercy, grace, steadfastness, and loving-kindness. God’s loving kindness is offered to the Israelites who need redemption from sin, enemies, and trouble.
4 Albert Einstein, in an interview with Alfred Werner, Liberal Judaism 16 (AprilMay 1949), Einstein Archive 30-1104, as sourced in The New Quotable Einstein by Alice Calaprice (2005), 173.
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In Hebrew culture, someone does, shows, or keeps, hesed. Hesed can operate in human relationship, but I don’t have the time to focus on that today. I want to talk about God: God does hesed. God does kindness. God does mercy. God does faithfulness. God does hesed in concrete acts of redemption in fulfilment of God’s promise. God is hesed. God’s hesed is so hesed that ultimately it is even beyond the covenant; it will not ultimately be abandoned, even when the human partner is unfaithful and must be disciplined. Because of the Lord’s great love, we are not consumed. The steadfast love of the Lord never ceases. God’s mercies never come to an end. They are new every morning. Great is thy faithfulness. Everything would collapse except for one thing—the Lord’s hesed—the Lord’s loving-kindness— faithfulness. This word hesed is used in Psalm 89:3 (NIV): “For I have said: The world is built on hesed (loving-kindness, mercy), in the very heavens you establish your faithfulness.” The throne of God is established on hesed. Let me give you an image from Sandy Sasso and the rabbis. Have you ever been eating on a table and one of the legs is wobbling? Maybe it was in a fine restaurant, or maybe at home. You know that feeling? You have to put something like cardboard or a rock underneath the leg so that it will stop wobbling. Psalm 89:3: “For I have said: The world is built on hesed, in the very heavens you establish your faithfulness.” The rabbis say that God’s throne in heaven was wobbling and all of heaven wobbling as well because one leg was too short until the Holy One, the blessed One, propped it up. And with what did God prop up God’s throne? Hesed (mercy). Hence it is said that the world is built on “mercy.” Psalm 89:3: “For I have said: The world is built on hesed, in the very heavens you establish your faithfulness.” The world is like a throne with four legs; God’s creation is likewise precarious, constantly tottering and wobbling between survival and extinction. Only hesed, mercy and divine grace sustain existence. God props us up. If it were 14 CHAPEL VIEW magazine
not for God’s love, we would have already been consumed. The steadfast love of the Lord never ceases. God’s mercies never come to an end. They are new every morning. New every morning. Great is thy faithfulness. Let me get to our text in Lamentation 3:22-24. For eighteen straight months, Nebechudnezzar laid siege on Jerusalem. It got worse and worse and the people suffered and suffered. Finally, Nebechudnezzar won the battle and he completely demolished Jerusalem. The beloved Jerusalem went up in flames. Though it had been prophesied, the people were not ready for it. On top of the city burning, the Temple was destroyed; the Holy Temple of God was cast down. The people were taken away in slavery; there was unimaginable grief. The prophet personifies the grief of the people in his person starting in verse 1 of Lamentations 3:1: I am the man who has seen affliction by the rod of God’s wrath. God has led and brought me into darkness and not light. God has made my flesh and skin to waste away; He has broken my bones. God has hemmed me in, surrounding me with bitterness and anguish. God has built a wall about me and I cannot get out. God has put heavy chains upon me. Even when I keep on crying and calling for help He shuts out my prayer. God bent His bow and set me up as a target for His arrow. (13) He sent into my inward parts the shafts of His quiver. God has filled me to the brim with bitterness, caused me to drink wormwood. (16) He has ground my teeth with gravel and covered me over with ashes. Then verse 20: ...and my soul is downcast within me. Yet this I call to mind and therefore I have hope: Because of the Lord’s (hesed) great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness.
Because of the Lord’s kindness, we are not consumed. It is the recognition of God’s mercy and through thankfulness that we are not consumed that will not allow me to wreck my despair on others through violence. Because of the Lord’s great kindness we do not bust windows, set shops on fire, demonize police. Because of the Lord’s steadfast love, we go to police officers’ funerals. Because of the Lord’s hesed, we are nonviolent. We will address the issues, but because of the Lord’s great love we are not violent, vindicative, and hateful. God’s compassions never fail. They are new every morning. Great is thy faithfulness. We are the Lord’s hesed that holds the world up. When we go out to address the issues, we are the Lord’s hesed. We stand for human dignity, decency, equality, love of creation, justice, mercy, and forgiveness. We declare Heaven did not make a mistake. Hesed is greater than human mistakes. We slide mercy underneath the wobbling. Do you remember the story of Eric Garner, the young man who died in a chokehold by police in Brooklyn? You remember Eric Garner saying, “I can’t breathe.” It ignited a movement with the slogan “I can’t breathe” all over the country in protest. Do you remember that very weekend, two police officers were also assassinated in Brooklyn? Did you notice in the news coverage that the widow of Eric Garner, whose husband died in a chokehold by police, laid a wreath at the spot where those police officers were slain? The whole country was wobbling, but she propped the country up with mercy. Acts of kindness and forgiveness, prop the country up. It is our calling to provide those acts of love and kindness. Well, lest I keep you too long, hesed was not only in the Hebrew Bible, but hesed is in the New Testament as well. Hesed was a theological and ethical principle in the Hebrew Bible, and still is so in the New Testament, but most importantly, hesed became a person.
He (Jesus) came—through forty and two generations He came—Born on the backside of a cheap motel With wood shavings in his apron and carpenter tools in his belt he walked the dusty sands of Galilee—He came He healed the sick Gave sight to the blind Made deaf folk hear Lame folk walk Brought dead folks back to life But we soon discovered The Angel of Truth was right— we would speak falsehood and contend even with Him The Angel of Peace was right— we are full of strife and we strove even with Him So much so That we crucified hesed And the world began to tetter and totter—the world was wobbling And we tettered between survival and extinction Hesed had been removed It was about to fall in God was about to end it all God turned up the furnace God was about to end it all But so deep and profound is the love of God The faithfulness of God The mercy of God that God raised hesed from the grave. Because of the Lord’s Love we are not consumed The steadfast love of the Lord never ceases God’s mercies never come to an end Great is thy faithfulness The resurrection props things back up Heaven did not make a mistake. The Rev. Dr. Frank A. Thomas currently serves as the director of the PhD Program in African American Preaching and Sacred Rhetoric and the Nettie Sweeney and Hugh Th. Miller Professor of Homiletics at Christian Theological Seminary, Indianapolis, Indiana. He is the author of How to Preach a Dangerous Sermon and Introduction to the Practice of African American Preaching, released by Abingdon Press respectively, February 2018 and November 2016 and several other distinguished works. Thomas and his wife, Joyce, have two adult children, Anthony William and Rachel Dickerson (Milton).
Six things you didn’t know about George Frideric Handel’s Messiah For eighty-five years, Messiah has been the cornerstone of the Chapel’s concert life and one of the centerpieces of Duke’s holiday season. Whether you see the performance every year or have never enjoyed this Duke Chapel tradition, Rodney Wynkoop, the director of Chapel Music shares a few things you might not know about Handel’s masterpiece.
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Handel wrote the 259-page score of Messiah in 24 days, between late August and mid-September 1741. Some have seen his incredible speed of composition, along with his having written the dedication “S.D.G.” (“Soli deo gloria/For the glory of God alone”) at the end of his score, as a sign of divine inspiration. It was not unusual, however, for Handel to compose extremely quickly. Handel frequently wrote many of his operas, which are similar in length to Messiah, in the equally short time between theatrical seasons.
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Messiah comes from an old Hebrew word māšîaḥ which means “the one who is anointed.” In Greek, this is translated as “Christ.” Anointing a person’s head or body with oil is an ancient sign of respect, often reserved for leaders or high church officials. Christ was anointed as a prophet, priest, and king, but his anointing was spiritual in nature, being done not with oil but with the Holy Spirit. The entire text of Messiah is taken from the biblical texts, both the Old and New Testaments. Handel worked with his friend Charles Jennens, a prosperous English landowner and patron of the arts, to choose the most appropriate biblical texts to tell the story of the history of salvation. The majority of the Messiah text comes from prophetic text found in Isaiah, as well as the Psalms, the letters of Paul in the New Testament, and Revelation.
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There is only one scene in Messiah that is told directly, in narrative fashion. The story of Messiah—Christ coming into the world and suffering and dying and being resurrected—is told mostly by inference, often through prophesies that suggest future events, rather than by describing action. Only when the host of angels appears and the birth of Christ is announced do we hear the story told narratively. Other movements, such as “He shall feed his flock” and “He was despised,” suggest an implied scene or action but are texts from the Old Testament and were therefore written before Christ’s birth.
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Handel engages the listener by creating vivid sound pictures to illustrate the text in the mind of the audience. Many of the textual phrases have some particular melodic shape that helps bring the text to life. For example, in the second half of Part I the soprano soloist sings for the first time as the Angel of the Lord who appears to the shepherds and announces the birth of Christ. Handel creates a visual image of the angel by using ascending and descending patterns in the violins to suggest the flapping of her wings. When the multitude of angels appears, Handel changes the string accompaniment to quickly alternating pitches, creating a picture of the rapid beating of all the angels’ wings.
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None of the Messiah texts are in the voice of a single person (with pronouns such as “I” and “my”) until the final section of the work, Part III. It is only after Christ’s birth, suffering death, resurrection, and ascension that the listener is led to consider the importance and impact of the Messiah from a personal perspective. Like most of Messiah, Part III begins with a text from the book of Job in the Old Testament, but here the first-person pronouns turn the tone to one that involves the listener directly: “I know that my redeemer liveth.” Fall 2017 15
New Additions to Chapel Music Dr. Philip Cave
Associate Conductor of Chapel Music Messiah at Duke Chapel Friday, December 1, at 7:30 p.m. Saturday, December 2, at 2:00 p.m. Sunday, December 3, at 3:00 p.m. Tickets can be purchased through the Duke University box office at tickets. duke.edu or by calling (919) 684-4444. The December 1 and December 2 performances will be broadcast internationally through a partnership with Trans World Radio. TWR’s global broadcast network brings gospel programs within reach of over 4 billion people. Learn more about the organization at www.twr.org. This year also marks the return of the Messiah Sing-Along, featuring choral and solo highlights from Handel’s masterwork. All are welcome to sing along beginning at 5:15 p.m. Sunday, November 19. MESSIAH LUNCHEON Join the friends of Duke Chapel for a luncheon celebrating the Chapel Choir’s 85th annual performance of Messiah. The luncheon will be held on Sunday, December 3, 2017, at 12:30 p.m. at the Washington Duke Inn & Golf Club. Luncheon Tickets must be purchased in advance. Transportation will be provided from the luncheon to the 3:00 p.m. concert. The cost for the reception, concert ticket, and reserved parking is $85 per person. Formal invitations will be sent to the friends of Duke Chapel in early November. If you are interested in attending this luncheon, but are not currently a friend of the Chapel, please contact Ava West at (919) 684-5955 or chapeldevelopment@duke.edu. 16 CHAPEL VIEW magazine
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s associate conductor for Chapel Music, Philip Cave provides musical leadership of the Chapel’s weekly Choral Vespers worship service, and also directs the Chapel’s Bach Cantata Series and serves as a liaison for visiting choirs. “Philip is a natural teacher with a wonderfully inquisitive mind and a gentle demeanor,” says Rodney Wynkoop, director of Chapel Music. “He knows and has performed an enormous amount of music, and he has artistic connections throughout the world. He is perfectly suited to make significant contributions to choral music at the Chapel, Duke, and beyond.” A chorister from the age of seven, Philip studied music at Oxford University, and was a founding member of the Tallis Scholars, with whom he gave more than 400 performances. He has performed, toured, and recorded with the United Kingdom’s leading vocal ensembles, including the choirs of Christ Church and New College, Oxford, the Hilliard Ensemble, and The Sixteen. He is founder and conductor of the English vocal ensemble Magnificat, which specializes in the restoration and performance of masterworks of the Baroque and Renaissance periods. The ensemble has performed throughout Europe and the United States, and has a critically acclaimed discography. “Duke Chapel is a special, vibrant place: a community where sacred music thrives, is cherished and celebrated for its spiritual and artistic vitality,” Philip says. “I look forward to playing my part in the music and liturgy of the Chapel community.” Prior to his appointment at Duke Chapel, Philip was associate musician at Grace Church in New York City; he was also organist and choirmaster at All Souls Episcopal Church in Washington, D.C., at Immanuel Church-on-the-Hill in Alexandria, Virginia, and at St. James’s Church in West Hartford, Connecticut. He has taught at the University of Oxford, Central Connecticut State University, Grinnell College, and The College of New Jersey, and was artistic director of the Oxford Harmonic Society and of Alexandria Choral Society. He is a recipient of the Byrne Award from the London Handel Society and the Noah Greenberg Award from the American Musicological Society, and is also an honorary fellow of London’s Guild of St. Cecilia. Active as a vocal and choral clinician and teacher, Philip has led many masterclasses and chorister-training events in the United Kingdom and United States. He is the founder and director of Chorworks, whose workshops bring together distinguished faculty and enthusiastic participants to increase the knowledge of early choral repertoire and performing techniques. Dr. Philip Cave will continue the Chapel’s Bach Cantata Series with performances at 5:15 p.m. on Sunday, October 29, November 26, January 28, and February 25.
Chapel Organ Scholars Organ Scholars study under Duke Chapel Organist Christopher Jacobson, a Fellow of the Royal College of Organists. As part of their training, they regularly play in Duke Chapel’s Choral Evensong worship services on Sunday afternoons. They will also play in other worship services, weddings, concerts, and public organ demonstrations.
Jacob M. Montgomery
The organ scholars will give a recital at the Chapel following the Evensong service on January 21, 2018.
Joseph Fala
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native of Honolulu, Joseph Fala recently earned a masters of music in organ from the Yale School of Music. Joseph began organ studies with Katherine Crosier at home in Honolulu where he served as Organ Scholar at Central Union Church. A recipient of the Porgorzelski-Yankee Memorial Scholarship from the American Guild of Organists (AGO) and the Robert Baker Award of the Yale Institute of Sacred Music, Joseph has competed and won prizes in the AGO Quimby Competitions for young organists, and the Albert Schweitzer Organ Festival, Hartford. Recently named one of “20 under 30” by The Diapason Magazine, he was featured at the Organ Historical Society’s 2015 convention in Springfield, and has performed across the country, including at St. Patrick’s Cathedral in New York City, Trinity Church Boston, Our Lady of the Angels Cathedral in Los Angeles, Harvard University’s Busch Hall, and the Washington National Cathedral. In addition to his training as an organist, Joseph also graduated from Rensselaer Polytechnic Institute with a bachelor’s in architecture and a master’s in lighting.
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aleigh native Jacob Montgomery is an undergraduate student at East Carolina University where he is pursuing degrees in sacred music and chemistry. Beginning his schooling as a pianist, Jacob began studying as an organ major in 2014. Last year, he was awarded his Colleague certification from the American Guild of Organists (AGO) and served as Organist at the Memorial Baptist Church of Greenville, North Carolina. He has appeared in concert in Roanoke, Virginia, and Raleigh, North Carolina, and will concertize in Wilmington, North Carolina, this fall. Studying organ under Andrew Scanlon, Jacob has performed in masterclasses for Dorothy Papadakos, Dr. Janette Fishell, Dr. Mickey Thomas Terry, and Dr. Ann Labounsky. In addition to his certification from the AGO, he is a recipient of the Olive G. Long Memorial Scholarship for Piano, the Clay J.H. Organ Scholar Endowed Fund, Thomas Jones Scholarship for Chemists, and the Franklin Ritter Scholarship for Chemists. Jacob hopes to pursue a career in medicine and research, while maintaining a position as an organist. Fall 2017 17
Rise Up, Shepherd! Published in early August, Rise Up, Shepherd! joins the message of hope of the Spirituals with the overall narrative and movement of Advent. “This book bridges my own background in music and the Church with the rich and meaningful liturgical tradition of my current pastoral call, Duke University Chapel,” Powery writes in the book’s preface. In bringing together these two worlds— “a cultural musical literature of faith born in slavery and pervasive in the Black Church and a high liturgical sensibility of the church calendar,” the book presents “an eternal case toward the reconciliation of all things, the bringing together of difference in the unity of the Holy Spirit.” Written as a daily devotion, with 28 entries for the four weeks of advent, each day includes the lyrics of a Spiritual, a reflection on the Spiritual’s meaning, canonical Scripture readings, and closes in a brief prayer. An excerpt from the book is shared below. Week 4, Day 4 Micah 5:2-5a; Luke 1:46b-55 or Psalm 80:1-7; Luke 1:39-45 [46-55]; Hebrews 10:5-10
Balm in Gilead (Songs of Zion, 123) Refrain There is a balm in Gilead, to make the wounded whole, There is a balm in Gilead, to heal the sin-sick soul, Sometimes I feel discouraged, And think my work’s in vain, But the the Holy Spirit Revives my soul again. Refrain Don’t ever feel discouraged, For Jesus is your friend, And if you look for knowledge, He’ll ne’er refuse to lend. Refrain If you cannot preach like Peter, If you cannot pray like Paul, you can tell the love of Jesus, And say “He died for all.” Refrain
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Advent reflections on the spirituals by Luke A. Powery This spiritual is the epitome of hope, but it isn’t a hope that is disconnected from the reality of life. The refrain rings out, “There is a balm in Gilead.” It is courageous. It is bold. It is faith-filled. It turns the prophet Jeremiah’s question, “Is there no balm in Gilead?” into an exclamation point—there is a balm! In the life of faith, there are days when this may be our song, full of assurance. Yet there are other days when we may be unsure about everything, including God. Sometimes you may feel discouraged and think your work’s in vain. Other times, you may lack knowledge and recognize your limitations in that you can’t preach like Peter or pray like Paul. There are days when you are down and life isn’t a bunch of sweet-smelling red roses. That’s what this spiritual acknowledges. But each time you are down, the verse also makes a turn and points up: “but the the Holy Spirit revives my soul again”; “He’ll ne’er refuse to lend”; “you can tell the love of Jesus.” These verses embody the human reality of ups and downs and provide, in the midst of these realities, hope. In fact, hope would not be hope if it didn’t arise amid our struggles. Hope rises from the ashes and earthquake rubble. It wouldn’t be hope if it was anything different. Got hope? Do you believe there is a balm in Gilead to heal and make you whole? The Advent season proclaims there is a balm. If there wasn’t, God would have never come to earth. And Mary said, “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked with favor on the lowliness of his servant.” Luke 1:46-48a
Prayer for the Day Balm in Gilead, spread your healing across this wounded world so hope can be born again in our hearts.
CHAPEL NEWS Two Days of Theology and Art with DITA On August 31 and September 1, Duke Initiatives in Theology and the Arts (DITA) hosted two days of fine art, stimulating lectures, and music. The celebration culminated in a multimedia event titled “Home, Away, and Home Again: The Rhythm of the Gospel in Music.” The sold-out performance featured over thirty musicians of faith from top orchestras in the United States. The music explored the three-fold rhythm of the Gospel: from home, to away, and then home again.
CRITICAL ACCLAIM FOR CHAPEL MUSICIAN Philip Cave, the Chapel’s associate conductor for Chapel Music, is the director for the new album Scattered Ashes: Josquin’s Miserere and the Savonarolan Legacy, which was published last year by Linn Records. Sung by the Magnificat vocal ensemble that Cave founded and conducts, the album features Latin settings by eight great vocal composers of the sixteenth century. A recent review of the album in the journal Early Music said: “An air of solemn grandeur exudes from this disc, partly because the tone is so continuously penitential, partly because there are some very large motets here…. Spread over two CDs, this makes for a deeply satisfying listening experience.”
DUKE CHAPEL WRITES Standing at the intersection of the spiritual and academic worlds, Duke Chapel values integrative education. Here we highlight recent published works by Chapel staff, integrating faith holistically into their personal, curricular, and co-curricular lives. Radical Hospitality: Approaching Religious Understanding in Museums. Contribution by Amanda Millay Hughes in Religion in Museums: Global and Multidisciplinary Perspectives. Praying with James Baldwin in an age of #BlackLivesMatter. Co-authored by Adam Hollowell at prayingwithjamesbaldwin.com. Religion Dispatches column. Regular reflections on religion, race, culture, and politics by Joshua Lazard on the Religion Dispatches website at religiondispatches.org/author/joshua_lazard.
Wellness Week for #HealthyDuke The week of September 11–15, the Chapel participated in a campus-wide Week of Wellness. The week served as a kick off to the new Healthy Duke initiative, a comprehensive campus and community wellness campaign. The campaign serves to highlight resources, benefits, and services that members of the Duke community can use to take charge of their health. As part of the week’s activities the Chapel held a Blessing of the Hands for the Duke community to receive a blessing on their hands and the work that they do. The Chapel also hosted a Chapel tower stair climb and Yoga at the Chapel. Religious Life worship services were also promoted. Fall 2017 19
GRATEFUL GENEROSITY
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very fall, we watch students, friends, and strangers arrive at Duke Chapel to worship, to celebrate, to confer, and to share in our common life. This year is no exception. As the students arrive on campus for their first weeks of class, we enter this academic year with the full intention of living into our mission again— bridging faith and learning on the campus of Duke University and in our communities. This means, among so many things, we continue to provide worship that celebrates the Christian ecumenical tradition, offer radical hospitality to all of the people we are called to serve, and train the next generation to discern the call on their lives—to be people of purpose, of generosity, and leadership. Together, we accompany people on their journey—through good days and more difficult times.
I invite you, once again, to support this work as generously as possible. Did you know that your donations make it possible for us to welcome more than 240,000 visitors every year? Of course, they come from across the campus and around the state, but, like the diverse student body at Duke, they also come from around the world. Basic visitor guides are now available in three languages: English, Spanish, and Mandarin. We also offer guided tours through a volunteer docent program that brings the Chapel to life with stories of its design and construction, as well as the many stories of faith written in the images of our stained-glass windows. Every day, from 8 a.m. to 10 p.m. during the academic year, we open the sanctuary as a place of respite, prayer, celebration, and remembrance.
I, for one, am grateful for the generosity of so many donors. Every day, I am reminded that it is your vision for what is possible here, your compassion for the young people who gather here, and your faithfulness in sharing your resources with us that makes all of this possible. Please take a moment and review the many possible designations outlined on the enclosed envelope. Do not hesitate to call if you would like to discuss a legacy gift or bequest to Duke Chapel. We would be happy to assist you in making your gift. Above all else, please accept our thanks to you for being a friend of the Chapel. You are a gift from God. Amanda M. Hughes Director of Development and Strategy
“The Chapel is a beautiful place, and I’m grateful for its proximity to everything else on campus. I can always feel so comfortable being here to read scripture and pray. I try to come for 30 minutes a day to strengthen my relationship with God, but even 10 minutes in this space is enough.” Erin Weber, a Fuqua Business School graduate student planning to graduate this May, regularly attends the Chapel’s weekday morning silent time.
Your gift today is 100% tax deductible. Please make your check payable to Duke Chapel and send it to: Director of Development & Strategy | Duke University Chapel | 401 Chapel Drive, Box 90974 | Durham, North Carolina 27708 For information about credit card or stock gifts, please contact Ava West for assistance. (919) 684-5955 | chapeldevelopment@duke.edu | gifts.duke.edu/chapel 20 CHAPEL VIEW magazine
A Prayer for the Duke Class of 2021 God of new beginnings, our hearts beat with gratitude and our minds race with excitement as we experience newness all around us. Even if we had ten-thousand tongues, it would be insufficient to voice the full symphonic expression of our thoughts and feelings on this glorious day. In this sacred space, we pause before the daily pace really picks up on campus. We slow down, and watch ourselves pass by. And as we watch, we see some who are shaking with ecstatic enthusiasm. We observe others who are quiet, nervous, and unsure. We see some scratching their heads, wondering how they were even accepted into Duke, while others are standing quite confident that Duke made the right decision to accept them. Some miss home, and others rejoice to finally be away from home. Whatever our state of mind and heart, may we experience strength for today and bright hope for tomorrow. We receive today as a gift, knowing that tomorrow is no guarantee. We receive the beauty of this great towering church—this beloved, sacred icon—as a foreshadowing of the beautiful journey ahead. Fill our days with the creative colors of stained glass windows, even as the southern thunderstorms may roll. Let buoyant music fill our lives and reverberate like cathedral organ pipes amid the global and local cacophony of violent refrains. Ignite our imaginations to rise to the heights of these vaulted ceilings, reaching beyond ourselves to find our true selves, even eclipsing the life we are living with the life that wants to live in and through us.
As we sit in the wooden pews or touch the hallowed stones, may we remember the past with an eye toward the future, remembering that we didn’t arrive at this institution solely by our own will and resources—because someone paid for us, prayed for us, encouraged us, taught us, and mentored us to bring us to this great day. We give thanks for those who’ve made it possible for us to be here at dear old Duke. We acknowledge that we are not self-made, and we honor the cloud of witnesses who surround us with love. Let love, not hate, be our guide, inside and outside the classroom as we embark on this new educational journey so that this Duke community would reveal the essence of your beloved community, and we would come to know that we are more alike than different. As we research, study, and serve, help us to leverage knowledge for the common good of the world and by doing so become more fully human and whole in the process. Let the joy and excitement of today, as students, staff, faculty, and administrators, lead us to a greater sense of gratitude for every good gift, including this university and each other. May this class of 2021 be a class that all remember—not because they partied hard or were the most creative and innovative—but because they knew what it meant to learn, live, and love in community. Amen. Prayed at Duke Chapel on August 23 at the 2017 Convocation for New Undergraduate Students by Chapel Dean Luke A. Powery.
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Christmas Open House Wednesday, Dec. 20 12:00 p.m.