News of the extended network of faculty, alumni, students, visiting researchers, and mission partners is regularly updated, and some of the big ideas or major events in Global Christianity are covered in the CGCM News.

Pneumatology and Interreligious Dialogue

An article by doctoral student Travis Myers entitled "What Is The Sound Of One Hand Clapping? The Complexity And Embeddedness Of Biblical Pneumatology In Consideration Of A Theology Of Interreligious Dialogue" was published in the Fall edition of the online, graduate student peer-reviewed and edited journal of Yale Divinity School, Glossolalia. The full-text article can be accessed online.

Journey to Here

Several years ago, Roz – a beloved college friend – and I toured the United States Holocaust Memorial Museum in Washington, D.C. It was a first trip for both of us. We were impressed by the ways curators had organized materials to tell so many riveting stories, and we agreed that the architectural design added to our experience of the collections. But what truly mesmerized us was a section focused on resisters, the people who refused to cooperate with the Nazi regime. They often gave up their lives, even when they, themselves, would not otherwise have been targets of Hitler’s Reich.

As we exited the museum into the freezing winter afternoon, we were deep in conversation. Why, we asked each other, were some people more inclined to stand up to power than others? Did they get their convictions from their families? Their innate character? We ignored what I have only recently come to understand as possibly the most important factor in nurturing resistance: liberal religious ecumenism. What follows is a brief personal history explaining my oversight as well as my determination to bring “In the Midst” to you.

Questions of ethics and morality had occupied Roz and me in the early 1980s, when we were both students at Pomona College. We shared convictions and idealism, believing that individual choice and action can have wide-reaching effects. We also shared a loose commitment to our own religions, though we didn’t share the same faiths. But our liberal political views prevented us from connecting our commitments to our respective religious affiliations. We were disturbed by a conflation of evangelical Christianity and right-wing political certainty that it was America’s duty to export its influence abroad. The early 1980s were, in some ways, the last of the 1960s, a time of vital dialogue before the “me” generation anesthetized college campuses. We were influenced as much by the end of the Vietnam War as we were by TV sitcom Family Ties, trickle-down economics, and Reagan Republicanism. Students at Pomona hotly debated issues having to do with language, politics, sexuality, and gender. Topics having to do with religion almost never entered the fray.

There was but one exception to this absolute, and it reveals much about the spirit of the times and about my inability to understand the importance of liberal Christian theology. Students at Pomona began a campaign to change the college’s logo. Pomona’s founders were Congregationalists from New England. They crafted a seal in 1887. “Pomona College,” it read, “Our Tribute to Christian Civilization.”

To most at Pomona, the seal seemed outdated and even discriminatory. I counted myself in that group, which prevailed in its call for a new logo. As far as I was concerned there were but three kinds of Christians: Baptists, Catholics, and Unitarians. Two of the three were convinced I was going to hell, and the third – well, they didn’t count because they weren’t really Christians. As a Jew from Dallas, I’d been “evangelized” most of my life by well- and not-so-well-meaning friends intent on saving my soul. Roz’s husband Jim, a liberal who hailed from Massachusetts, had grown up in the Congregationalist Church. He and Roz argued for the preservation of the founders’ seal or at least for some way to honor it, pointing out that there was much to be proud of in the legacy it represented. It would take me decades before I began to grasp that “liberal” and “Christian” belonged in the same sentence.

I developed a somewhat better understanding of the differences between branches of Christianity over the years between college graduation and that visit to the Holocaust Museum. I married a man whose father, Klaus Penzel, is an ordained Lutheran minister born in Germany between the two world wars. Klaus was for many years a professor at SMU’s Perkins School of Theology. Through our relationship, I came to know more about liberal Christian thinking – but still not enough to understand Roz and Jim’s defense of Congregationalism.

In graduate school in Yale’s Program in American Studies, professors emphasized power relations, encouraging us grad students to think about gender, race, and class. When we looked at religion, we did not focus on the importance of religious teaching or ethical training, itself, in fostering self-reliance or self-determination. Instead, we looked at tools – such as literacy -- that slaves and people oppressed by imperialism and colonialism might’ve picked up to further their own struggles. Some of us wondered whether the conquered could have adopted aspects of their conquerors’ cultures without sacrificing identity and power. The topic of my dissertation – Native Americans and their relationships with the written word during the time of Indian Removal – included relationships between Indians and Christian missionaries, but my interest was in the ways literacy and resistance were linked, not in theology or politics, per se.

These are some of the then cutting-edge works I remember as pushing me to think about religion and culture in new ways. Robert Orsi’s The Madonna of 115th Street was the kind of monographic study held up as a model. Richard White’s The Middle Ground: Indians, Empires, and Republics in the Great Lakes Region, 1650-1815, Vicente Rafael’s Contracting Colonialism: Translation and Christian Conversion in Tagalog Society under Early Spanish Rule, Inga Clendinnen’s Ambivalent Conquests: Maya and Spaniard in Yucatan, 1517-1570 and Marie-Louise Pratt’s Imperial Eyes: Travel Writing and Transculturation inspired me because they emphasized the ways people from different cultures and classes influenced each other through, rather than in spite of, imperial and colonial relationships.

During these academic explorations, I gave birth to triplets – mostly irrelevant to this essay, except that in my need for help, I came to know Barbara Beach Alter, whose life is at the center of “In the Midst.” I’ll share the story of our friendship in a future post. What I need you to understand here is that my first reaction to Barry’s application to hold a baby a few nights a week was, “Absolutely not.” Barry, 72 in 1992 – when my children were born -- had been a missionary in India for 40+ years. I imagined a right-wing zealot barging into my home, trying to convert me and my family. I could not have been more off-base. In my defense, I think my childhood experiences and – maybe more important – my generational positioning and graduate training -- informed my gut reaction. I overcame my reservations upon meeting Barry. Hiring her is one of the most significant decisions I ever made.

As we came to know each other more fully, I was astonished to learn of her and her husband’s conviction that they would never convert anyone, not in America and not in India. As I began recording Barry’s autobiographical stories, I thought of Barry as singular. She and her husband, it seemed to me, were rebels. They had likeminded friends, who also struck me as extraordinary, but I viewed their work as encapsulated, atomistic. Even as I recorded Barry’s deepest memories and heard her many references to the New England Student Christian Movement and the World Council of Churches, my sense was that they were relevant because they stood as exceptions to most everything I knew about imperialism and mission work. I had sympathy for Barry’s wish to have her history preserved, not so much because I thought it had international significance but because I had such admiration for Barry as a person and because I understood what she was telling me as an important corrective to present-day evangelical Christians’ claims.

And then, as is so often the case with the best projects, a chance encounter changed my frame of reference, and, at last, the many pieces fell into place. I made a trip to New Haven in September to read some of Barry’s husband’s papers, which are catalogued in Yale’s Divinity School library. Archivist Martha Smalley suggested I contact Professor Dana Robert at BU, whose work, she thought, would resonate with my inquiry. Professor Robert put me in touch with BU graduate student Ada Focer, who shared with me her brilliant work on the Student Christian Movement in the United States. Neurons synced and sang. I very quickly came to understand that, though their work was in every way extraordinary, the experiences of Barry and her husband fit into a powerful but largely ignored movement. And it was that movement, stretching from the 1890s through the farthest reaches of the Cold War and the rise of Ronald Reagan, that provided the planet with some of its most interesting, dynamic, ecumenical resisters. Here was the locus of voices arguing against nationalism, fascism, and imperialism that Roz and I had remarked upon in our visit to the Holocaust museum.

Roz and I could not have made the connections between the Holocaust resisters and the Student Christian Movement, because we didn’t know enough about this overlooked chapter in history. I couldn’t have understood Roz and Jim’s take on Pomona’s logo change in the 1980s, because I had not yet learned to respect the heritage of Christian advocacy for international human rights. Focer’s scholarship will give us all a much clearer sense of this legacy. I hope the audio pieces of “In the Midst” that I’ll be sharing here on the CGCM website will help you appreciate, by attending to one couple’s story, the impact a religious movement had on individuals who believed that spreading the gospel allowed them to stand up to power – rather than impose it -- to work for social justice around the world.

Filed by Catherine Corman, December 21, 2012

Tagged:

Alum Profile: Romeo del Rosario, Ph.D. 1981

Dr. Romeo Del Rosario
Dr. Romeo del Rosario

Dr. Romeo del Rosario is a missionary and the director of the Cambodia Mission Initiative in the General Board of Global Ministries of The United Methodist Church. He is also teaching at the Cambodian Methodist Bible School (CMBS), training numerous local leaders for the Cambodian Methodist Church. In addition, he is serving as the chair of the theological education committee, which is responsible for the continuing theological training of pastors and church workers in Cambodia.

He received his Ph.D. in theological and religious studies, with a major in ecumenics and mission, from Boston University in 1981. His dissertation analyzed and described the schism which occurred in the Methodist Episcopal Church in the Philippines in 1933, focusing on the struggle for autonomy and indigenization within the Methodist Episcopal Church in the Philippines.

After earning his degree, Dr. Rosario has served many countries as a missionary and teacher for more than 25 years since the mid-1980s: From 1985 to 1988, he taught at Theological Hall (now Sierra Leone Theological College) in Sierra Leone, West Africa. From 1989 to 1992, Dr. Rosario worked as liaison between the United Methodist Church and the Middle East Council of Churches in Jerusalem, West Bank. Then, he served as a lecturer and then dean of the Sabah Theological Seminary in Malaysia from 1992 to 2001. Before taking his current position in Cambodia, he worked for the Union Theological Seminary in the Philippines as an officer-in-charge.

Acknowledging his achievements, Boston University School of Theology named him as one of the four winners of the 2012 Distinguished Alumni Award. He is currently involved in a very important project for the future of the Methodist Church in Cambodia: With the goal of an autonomous Methodist Church in Cambodia by 2016, he is playing a leading role in writing the Book of Discipline in Cambodia.

Profile by Hye Jin Lee.

New David Scott article

MissionStudiesThe latest issue of Mission Studies contains a new article by doctoral student David Scott entitled "Alcohol, Opium, and the Methodists in Singapore: The Inculturation of a Moral Crusade.” (Mission Studies 29 (2012): 147–162.) Although the full-text article is only available to subscribers, David included the following abstract for those who might be interested in digging it up.

Abstract: The Methodist Episcopal Church was strongly committed to the temperance movement in nineteenth-century America. This commitment rested on assumptions about the negative impacts of alcohol and was expressed through campaigns for personal moral reform and political prohibition. When Methodist missionaries arrived in Singapore in the late nineteenth century, they encountered a society in which opium was the most commonly abused drug. In this new context, Methodist missionaries adapted their concerns about alcohol and their methods of opposing the liquor trade and applied these concerns and methods to opium and the opium trade instead. This case study raises important questions about the inculturation of morality as an aspect of the missionary enterprise, a topic which is insufficiently addressed in literature on theological inculturation.

Ireland article in “Studies in World Christianity”

StudiesinWorldChristianity copyCGCM is well represented in the latest issue of Studies in World Christianity. A new article by graduate student, Daryl Ireland, entitled Becoming Modern Women: Creating a New Female Identity through John Sung's Evangelistic Teams appears in the issue. There is also an article entitled Major Protestant Revivals in Korea, 1903-1935 by alumnus Sung-Deuk Oak. There is also a review by Dana L. Robert, the CGCM Director, of Johanna M. Selles recent book on the first thirty years of the World Student Christian Federation. Full-text is available to subscribers and through subscribing libraries.

Hillary Clinton: Methodist

A new Washington Post story about Hillary Clinton's time as Secretary of State describes her as "a wonky Methodist who believes she is supposed to make good things happen." Clinton has in the past credited motive magazine as an important formative influence. You can find the story here.

Bevans addresses practical theology/missiology consultation

On November 1st, Dr. Stephen Bevans opened an engaging interchange between missiology and practical theology. In "Forging a Conversation," Bevans described how the two fields compliment one another without collapsing either discipline into the other. Subsequent presentations were made by faculty of STH: David Jacobsen, Dana Robert, Bryan Stone, and Thomas Thangaraj. Each presenter provided succinct descriptions of his or her own field, as well as impressions of their counterpart's. This led to ever-deepening exchanges. Dean Bryan Stone, for instance, could reply to Dr. Dana Robert's representation of Practical Theology by saying, "I don't recognize my discipline at all in what you just said." He then went on to give an alternative vision of Practical Theology, and thereby opened up yet other possibilities for collaboration with missiology. The lunch concluded with questions for the panel, but was in some ways extended into the evening when Professor Bevans gave the Brown Lecture in Practical Theology.

Alum Profile: Xiyi Yao, Th.D. 2000

YaoXiyi Yao is an associate professor of World Christianity and Asian Studies at Gordon-Conwell Theological Seminary. He has been an active scholar, publishing numerous works in both English and Chinese. He has a variety of research interests, including the history of Protestant missions and mission theology; the fundamentalist and evangelical movements in China and America; comparative studies of Christianities in China, Korea and Japan; history of Christian pacifism in China; Chinese traditional religions and culture, and their relation with Christianity; and Christian thoughts in contemporary China.

He received his Th.D. from the School of Theology at Boston University in 2000. His dissertation uncovered and clarified the roots of the fundamentalist movement among Protestant missionaries in China focusing on the fundamentalist missionaries’ views and engagement in various aspects of the mission enterprise in China. In this work, he paid particular attention to examining major historical events, issues, individuals, and organizations involved in the fundamentalist missionaries’ fundamentalist campaign in China.

Before coming to his current position at Gordon-Conwell, he worked in Hong Kong and mainland China and was involved in various scholarly works: From 2001 to 2003, he served as a Beijing-based consultant for the China Educational Exchange, a North American Mennonite program. Then, from 2003 to 2010, he worked as an assistant professor at the Department of Theological Studies in China Graduate School of Theology (CGST), in Hong Kong. He has been serving as an associate of the Mennonite Mission Network (U.S.A.) since 2003 as well.

His current research projects are: to trace the history and heritage of the Hunan Bible Institute (Biola in China, 1916-1949). In addition, he is also involved in researching the heritage and theology of Wang Wei-fan, a famous Chinese scholar, as a case study of Protestant theology in contemporary China.

Links:

Gordon-Conwell Theological Seminary http://www.gordonconwell.edu/

Mennonite Mission Network http://www.mennonitemission.net

by Hye Jin Lee