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A Publication of the Turner Ministry Resource Center
February 2009
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Care and Community
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Dear Bridge Reader,

America's recent economic reality pressed in on us last week.  Conditions facing so many today made it necessary for us to cancel our annual Distinguished Lecture series, scheduled for later this month.  Plans were already well under way to have two outstanding faith leaders with us - Dr. Gerald Durley and Dr. Larry McSwain.  Fortunately, neither one had begun to fully develop their materials. 
 
Both of these men have so much to offer!  Just sitting with them as they shared their pilgrimage with me was a blessing.  Dr. Durley is a very passionate man of faith and deep insight.  He has studied and led numerous conferences on crossing the racial divide.  Dr. McSwain, too, has been involved as a leader and committed churchman, vigorously addressing cooperative ventures and developing relationships with differing cultures. 
 
Each has assured me he will hold onto his notes and original plans as we wait for the economy to 'turn-around' to allow greater participation.  Local clergy and denominational executives expressed a great deal of interest but it became more and more evident that our churches are increasingly being asked to address the financial stressors within their membership and communities. 
 
We will seek to have these men join us as soon as possible and we will continue to pray for clergy and laypersons facing the strains of these difficult times!
 
Shalom.
blue hills
John B. Adams, M.Div.    
Co-Director, Turner Ministry Resource Center
 

John Adams_02_resized

 

EVENT CANCELED 

Dr. Durley                Dr. McSwain

We regret that the 2009 Distinguished Lecture Event scheduled for February 26, 2009, featuring Dr. Gerald Durley and Dr. Larry McSwain, has been canceled.
 
Care and Community
by John B. Adams 
I was reared a very traditional Southern white boy.  Though I did not realize it at the time, I gained many perks and opportunities as a child and later as a man simply because of the color of my skin.  Unfortunately that is still the case in 2009 for me and countless other white men across our nation.  But thankfully, times are changing!
 
Even though I have fought racism since young adult years in the '60's, I know I have pockets of prejudice still buried deep inside me.  It would be impossible to grow up in the South, privileged because of my color, to profess otherwise.  When I become aware of those pockets I try to be honest with myself and with those affected by my sin.  But I will never know the full extent of the pain and suffering so many others endure, even today.    
 
The idea of celebrating Black History Month was hard for me as it began to 'catch-on' around the nation.  I admit I had to swallow hard and really think through the idea.  Why set aside a whole month to celebrate Black leaders or accomplishments of African Americans and their history?  We had Martin Luther King, Jr. Holiday in January.  Wasn't that enough?
 
With each passing year I have tried to listen and dialogue with people of color.  I have read a few books and attended some public 'awareness-raising' sessions.  Hopefully, February each year is a time for my continuing growth and appreciation of a 'history' about which I have been so very ignorant throughout my life.   
 
On one recent occasion I was touched by another white minister who reminded his audience of the contribution of a particular Black man who was affected in profound ways by the Civil Rights era, Congressman John Lewis.  Mr. Lewis' story is a significant message to share with anyone willing to take the time to study his journey and allow his path to speak to one's own.
 
While there are some similarities between Mr. Lewis' story and mine, there are substantial differences.  We are both children of parents who were sharecroppers.  We both attended segregated schools for most of our education.  We are both from the South.  We both attended seminary to study for ministry.  We both profess the Christian faith.
 
However most of the comparisons end there. 
 
Congressman Lewis' life journey to Washington was long and his struggle a mighty one.  He was reared in rural Alabama and his parents were sharecroppers.  That means they had to move constantly to follow the crops and seek Southern whites who might provide a shanty for the family to use while they were in his employment.  There was no running water or plumbing.  And days were long and hard, with little or no 'technical' support when working the long rows of crops in the fields. 
 
While in seminary, Mr. Lewis heard speakers talk about non-violent resistance.  True discipleship could be dangerous and costly, but required an active response to God's love.  Mr. Lewis chose to leave the safety of his campus life to immerse himself in following what he knew to be right. 
 
In the early years, influenced by Martin Luther King, Jr., and Rosa Parks, he began to organize sit-ins at lunch counters in Nashville, Tennessee.  In 1961, he volunteered to participate in the Freedom Rides, which challenged segregation at bus terminals across the South.  He was repeatedly beaten by angry mobs and arrested by police.  On March 7, 1965, Congressman Lewis was one of the leaders of the Selma to Montgomery March for voting rights. 
 
That day became known as Bloody Sunday, in part because Mr. Lewis and others were attacked by police dogs and sprayed with water hoses.  Congressman Lewis' skull was fractured as he and 600 others were beaten as they tried to cross the Edmond Pettus Bridge.  The shadow of man's inhumanity toward their fellow man on that day still represents a dark day in our nation's history.
 
Why highlight this one man and his legacy in this edition of the Turner Ministry Resource Center 'Bridge'?  
 
On the Good Morning America show that aired February 6, 2009, a story was shared about one of those white Southern men who played a part in Bloody Sunday.  Elwin Wilson is now older and wanted to apologize directly to Congressman Lewis for the pain he caused.  He had been one of the policemen who had beaten Mr. Lewis on that fateful day so long ago.  He said he had been 'saved' and had repented of those old sins.  Mr. Lewis and Mr. Wilson hugged one another and forgiveness was received.
 
The cornerstone of the Mission of our Center is dialogue.  To 'bridge' differing views and perspectives on the faith journey.  To seek an honest appraisal of what it means for one to follow their moral principles without counting the cost. 
 
I don't believe it is necessary for me to go to every John Lewis in my world and beg forgiveness.  But it might.  I do believe it is necessary for me to be honest before my God and admit that at no time in my life have I been as committed to my faith and what I know to be right as Mr. Lewis has been.  At no point has my faith journey cost me a fractured skull or an arrest record.   I have never stood against racism to the degree that I have lost friends or a job. 
 
I do know that every person's path is unique.  And I know in my heart that along the way I have taken stands for the underserved and the oppressed.  Yet, I must never forget I am one of the privileged ones with culture on my side for most of my life.  Maybe Black History Month is not just for my African American brothers and sisters to celebrate their great heritage but for me to grow, too.  Hopefully to grow up toward the will of God that all might be free and whatever I can do to bring about that freedom - that is my call as a Christian disciple. 
 
Do we need Black History Month?  I do.  And I believe if most of us are honest we can gain not only insight into our brothers' and sisters' world view, but expand our own. 
Shalom.

 
Contact John Adams at jadams@pilink.org 

 

From the Book Shelf
God's Ambassadors: A History of Christian Clergy in America Stephen Muse_03_resizedReviewed by Stephen Muse, Ph.D.
Co-Director, Turner Ministry
Resource Center
 
E. Brooks Holifield (Grand Rapids, Michigan/Cambridge, UK: William B. Eerdmans Publishing Company, 2007)
356 pp.   (Hard Cover)  $30.00
 
"The times, they are a changing" chronicled Bob Dylan during a turbulent period in American history.  But it takes a long and studied glance across the ages like that of the preacher in Ecclesiastes to recognize how the breezes of the moment are but a small part of the landscape revealed by the great wind of the Spirit such that it also true that "there is nothing new under the sun."  In this prodigious volume of historical research, award winning author E. Brooks Holifield, Candler Professor of American Church History at Emory University's Candler School of Theology has offered us just that kind of glance.    
 
God's Ambassadors is an excursion through five centuries of American history, littered with juicy historical details that frame a wealth of demographic and socioeconomic facts, set against the backdrop of the first century church and beginning with the first European explorers on the continent through to the present. The book is a part of the larger Pulpit & Pew research effort undertaken by Duke University Divinity School supported by a grant from the Lilly Endowment, Inc. designed to carefully assess the current state of pastoral leadership in the Protestant and Catholic churches in America from sociological, theological and historical perspectives. It offers some serious longitudinal data to help sift out fad from fiction in order to evoke serious questions about what ministry is or ought to be in the 21st century and should prove of significant interest to Seminarians, clergy and laity alike.    
 
The author has garnered from an immense pool of academic historical sources, census research, ecclesiastical records, demographic surveys, and newspaper accounts to provide a chronology of the mutual influence of Protestant and Roman Catholic clergy and the changing landscape of American culture upon one another.  It is a qualitative research approach that holds up as dependent variables data such as clergy salaries, level of education and types of pastoral activities against a backdrop of historical, cultural and political changes which serve as a kind of experimental variable inviting hypotheses as to the reasons for various adaptations to the times. By selecting a sample of voices from within their time period who suggest various explanations, Holifield evokes in the reader a sense of the enormity of making accurate historical assessments. What emerges are unchanging patterns (e.g. the majority of clergy have tended to make less money than other comparable professionals for over three centuries); cyclical patterns (e.g. emphasis on formal academic education for clergy versus populist emphasis on spiritual charisma); and some new changes (e.g. ordination of women and homosexual clergy).   A brief epilogue provided by the author summarizes the main paths of development that raise questions regarding what is perhaps the most important contextual consideration of the book and that is the basic paradox inherent to Christian ministry wherein the clergy inevitably serve both the claims of Christ and the practical demands of the world.
 
Given the scope of the book which summarizes 500 years of American history, the author does an admirable job of not overwhelming the reader with data, while providing enough consistently and in order that questions begin to arise. Repeated emphasis on categories of socio-economics, professionalism and academic learning caused me to wonder about the kinds of variables that were not being used to assess the clergy's value. Much larger questions loomed for me as I read, like, What is the purpose of human life on earth? and How does this relate to the task of clergy in America who are called by Jesus Christ? How does a culture claiming faith in Jesus Christ assess whether its clergy have 'hit the mark' or not?  
 
At the conclusion of the book, I found myself not strangely warmed, but strangely hungry, hungry for something that seems missing from the landscape of American values-something I see often in clergy in my office who are indeed in crisis. It is a variable independent of education, socioeconomic status and political power; something upon which all else depends. These clergy have in one way or another lost the experience of the power of God acting through human vulnerability as one serves God's purposes rather than one's own. Effective ministry is not the result of academic education, nor is worldly success a measure of faithfulness. Yet there was sparse mention in the book, except among Roman Catholics, of significant attention being given to developing classical spiritual resources associated with Christian formation and discipleship that have been important to the church for two-thousand millennia.  Where do these values come from? Are they what American culture perhaps has undervalued in its entire history? I suspect the author was not unaware of this as his concluding paragraph suggests and I lift it up as one of the more important observations made in the book which we might hear as a question about the values and path of American Christianity itself.
 
"Viewed from within the paradox of Christian faith, the question about decline becomes even more difficult to adjudicate. If every achievement reflects the presence of God and yet stands under God's judgment, if the gospel affirms human cultures and yet questions every inordinate loyalty to them, and if the churches, as cultural formations, also live and worship in the tension between immanence and transcendence, then any theological assessment of the clergy - as of Christian life generally - must always retain an element of ambiguity. One never knows for sure when one has succeeded or failed; it is always possible that the most self-confident assertions of success represent a deeper failure, or that seeming failure succeeds at a level invisible to the observer.  Such judgments move us beyond the limits of historical scholarship, but not every judgment needs to be bound by the canons of historical knowledge."
 
This Review was published in the Journal of Pastoral Care and Counseling, Vol. 62. No. 4, Winter 2008,  pp. 405-406 
 
Reviewer J. Stephen Muse, PhD is the Director of Counselor Training and Clinical Services for the D.A. &  Elizabeth Turner Ministry Resource Center of the Pastoral Institute, Inc. in Columbus, Georgia where he directs their national Clergy in Crisis program. A Diplomate in the American Association of Pastoral Counselors. He is editor of Beside Still Waters: Resources for Shepherds in the Marketplace (Smyth & Helwys, 2000) and Raising Lazarus: Integral Healing in Orthodox Christianity (Holy Cross Orthodox Press, 2004).  
 
Contact Stephen Muse at smuse@pilink.org

 

Upcoming Events
Feb. 17 - 8am-12noon - The Art of Persuasive Communication: Building Rapport and Trust Using Tools of an Actor
 
Mar. 12 - 8am-4pm -
The Wounds of War: Empirically Tested Treatment Modalities for PTSD
 
Mar. 13-14, 20-21 - 8am-5pm -
Survival Skills for Healthy Families (Must attend all four classes for certification-for more information contact
jtalley@pilink.org) 
 
Mar. 17 - 8am-12noon -
Mastering Your Role: A Primer for New Managers
 
Mar. 19 - 8am-12noon -
Emergenetics: A Meeting of the Minds
 
For more information or to register for any of these workshops, click on

 

In March's issue of The Bridge -
An introduction to the Pastoral Institute's Marriage and Family Initiative, by Director Fran Magoni. 
 
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