Spring/Summer

2014

Ins ide :

� Kairos: From Concept to Practice

� Rev. Dr. Jeremiah A. Wright, Jr.:African Centered Theology in an Age of Color Blindness:They Forgot Their Story!

� CRCDS receives $1M gift

� Pastor William Ellis (CRCDS ’14)energizes Elmira

� BMTS Legacy Continues toProvide Opportunities for Growth

Plus :

+ New Master’s Track

in Kairos Studies

+ Board of Trustees

Update

+ 2014 Fall Lecture

Preview

Bullet in of the Colg ate Rochester Crozer D iv in i t y School

Faith. Critically engaged.

CRCDS: Faith. Critically engaged. is a bi-annual publication of Colgate Rochester CrozerDivinity School 1100 South Goodman Street,Rochester, New York, 14620.

PUBLISHER: Colgate Rochester CrozerDivinity School (CRCDS)

EDITOR: Michele Kaider-Korol

DESIGN:MillRace Design

PRINTING:St. Vincent Press

About this issue:

The hourglass symbolizes the Greek word chronos, the way in which wenormally perceive time. The Greek word Kairos, on the other hand, signifiesGod’s in-breaking into our lives.

CRCDS, as part of the global Kairos movement, has incorporated this themeinto its Spring and Fall Lectures, Reflections and Worship. In addition, theschool is proud to offer a new Master’s Track in Kairos Studies, beginning inthe Fall 2014 semester.

In this issue, we share the ways in which those who have answered the kairotic calls in their lives have been transformed.

Join the conversation! If you haven’t checked us out on social media, please do—we want to hear from you!

Share your news, photos and updates:

www.facebook.com/crcds

@crcds

CRCDSFaith. Critically engaged.

Kairos: Transforming Crisis into 4

Opportunity, In God’s Time by Dr. Melanie Duguid-May

Graduate in Action: 6

Pastor William Ellis

BMTS Legacy: 7

Exploring Enduring Connections

Out In the World: 8

Alumni/ae Updates

African Centered Theology in an 10

Age of Color Blindness: They Forgot Their Story! by Rev. Dr. Jeremiah A. Wright, Jr.

Kairos and the Challenge of 14

Theological Education: Dr. James H. Evans, Jr.

Fall Lecture Preview 16

Board of Trustees Update 16

Horizon Society: 17

CRCDS Receives $1M Gift

Memorial and Appreciation Gifts 18

In Memoriam 23

Spring LectureSeries 2014 wasa resoundingsuccess! CRCDS enjoyed world-class

speakers, record attendance

and great exposure. Scan the

QR code to view highlights of

the week’s events, or go to

www.crcds.edu to watch recorded

lectures. Click on "Visit our

YouTube Channel" on our

home page.

Spring/Summer

2014

3

The word kairos derives from a Greek word for “time.” Kairos is contrasted with chronos, from which we derive “chronology.” Chronos is clock time; the division of theday into twenty-four hours and then minutes and seconds, and now nano-seconds. Clock time—and now our accelerated digital time—not only orders our movement through the day, butinstitutes a regularity and repetition that leave no facet of our lives untouched. This time that governs our lives ispropelled by an overarching temporal value: efficiency, which as a method has become the best way to use timefor the sake of productivity and material progress.

Kairos is disruptive time;kairos is something newbreaking into our lives. Inbiblical texts the word refersto a “right” time or a timefulfilled, a time whenmomentous things arehappening or are about tohappen. For example, Mark’sgospel opens with thesewords about Jesus’ publicministry: “The kairos isfulfilled, and the Kingdom ofGod is hand. Repent andbelieve the gospel” (Mark1:15). What has beenanticipated or expected isnow breaking into our lives,and those who have ears tohear are called to respond:

repent, turn around, believe—and live—the good news. Similarly, in his Corinthian correspondence, Paulwrites, “Now is the acceptable kairos; behold, now is the day of salvation” (2 Cor. 6:2); and he calls his readersto seize the moment and respond.

The call to respond to a kairos moment is as unsettling as it is urgent. This is not an “ah ha” momentor a moment in which we are surprised by joy. God’s kairos breaks into times of life-and-death struggle, suchas our own time, during which violence pervades domestic and international arenas, as we also violate the

4

Dr. Melanie Duguid-May, John Price Crozer Professor of Theology

KAIROS:Transforming

crisis into opportunity, in God’s time

The Olive Tree: Ceramic Tile Mural of Jerusalem

earth that sustains our material life. Biblical textsadmonish us to be alert, lest we fail to read the signs ofthe times and miss the kairos moment: “Take heed,watch and pray, for you do not know when the kairoswill come” (Luke 13:22). According to the Lukannarrator, as Jesus approaches Jerusalem for the lasttime, he reflects on what happens to those who fail to

discern the times and miss the “appointed time,” thekairos: “Your enemies will dash you to the ground, youand your children with you, and they will not leave onestone upon another in you...because you did not knowthe kairos of your visitation” (19:44).

There is today a global Christian kairos

movement that seeks to alert us to life and deathcrises in our world today, and calls us to choose lifeabundant for all God’s people, especially for thosewho cry for justice and peace, for the “least of these.”Christians in South Africa, Namibia, El Salvador,Nicaragua, Guatemala, Palestine, Brazil, South Korea,the Philippines, Canada, and the U.S. are “discerningthe signs of the times” amid our present crises—apartheid, endemic violence and endless wars, povertyand the unjust global economic order, militaryoccupation and settler-colonialism, structural racism,ecological degradation and consumer greed—callingus to confess and urging us to decisive action.

If Kairos moments

are calls to

repentance, these

moments also evoke

cries of hope.

Hope is not optimism orwishful thinking, buthope in action, as thepower of new creation.

If we dare to discern the signs of God’s in-breaking, wemay be seized by opportunities to seek justice, lovemercy, and walk humbly with God and our neighbors,locally and globally. If we dare to speak the truth topower, we may be able to live into the promise ofbeloved communities of mutuality and sustainability forall God’s people and for God’s good creation.

As we move through the second decade of the 21st century, together with Christians worldwide, we are inspired to engage kairos as a hermeneuticallens through which we view the world and see presentcrises as opportunities for God’s new creation. We are challenged to cultivate kairos consciousness as a critical consciousness that not only discerns butjudges the present situation and provokes us todecision. We are urged to kairos action, whether byspeaking truth to power, offering just hospitality orcompassion for the oppressed, engaging in nonviolentresistance or radical reconciliation, planting olive treesin the shadow of the Wall of separation or taking upthe cross of our conviction in the face of censure.God’s time is now! Repent and believe in the gospel!

5

“Take heed, watch and pray, for

you do not know when the

kairos will come.” (Luke 13:22)

NEW! MASTER OF ARTS TRACK IN KA IROS STUDIES

CRCDS is pleased to introduce a Master’s in Kairos Studies beginning in the Fall 2014 semester.

The Kairos Studies Track is two-fold: engaging the global Kairos movement while continuing CRCDS’ legacy ofsocial justice studies.

Graduates of the 16-course program will be equipped for careers in advocacy, social justice ministry, communityactivism, and non-government organization (NGO) work. Career preparation includes a three-month immersionexperience, giving students the ability to practice kairos in accompaniment groups, border ministry, peace andjustice initiatives and community organizing.

Admission to the Master of Arts in Kairos Studies requires a completed four-year bachelor’s degree from aregionally accredited college or university with a minimum GPA of 3.0 on a 4.0 scale.

Please contact the Admissions Office at admissions@crcds.edu or 1-888-937-3732 for more information or torequest an application packet.

The inaugural class is limited to 12 students. Applications for the fall term are being accepted now. Submit yours today!

6

In Action Pastor Will iam Ell is (CRCDS ’14 ) , founder of

New Day M in istry in Elm ira , New York , not only recogn izes

ka irot ic moments , he embraces them .

CRCDS Graduate

“I sensed the

Lord calling me

to this area to

start a ministry,

and He placed

a special burden

on my heart for

the men and

youth, especially

for those who

are falling

through the

educational

cracks.”

New Day Ministry

Church,

Elmira, NY

7

Over 50 years have passed since the legacies ofthe Baptist Missionary Training School (BMTS) andwhat was then Colgate Rochester Divinity School(now Colgate Rochester Crozer Divinity School)were first joined. Many significant changes haveoccurred at the school since then, but one thinghas remained constant – the presence of the BMTSlegacy on the Hill and the vital role it continues toplay in preparing leaders (women and men) whoare pastoral, prophetic and learned.

Over the years, the generosity of the alumnae and friends ofthe BMTS made possible the establishment of both the BaptistMissionary Training School Chair and the Baptist MissionaryTraining School Scholarship. Through these initiatives, the

BMTS continues to impact all students at CRCDS, providing support forfirst-rate faculty scholars as well as support for women who want to pursuea call to ministry. Recently, the BMTS legacy has been present in a uniqueway on the Hill, a way that demonstrates how interwoven the fabric of theBMTS and CRCDS now are.

Bronwyn Evans, daughter of BMTS alumna and CRCDS Life Trustee,Grace Norton Evans (BMTS ’52) and David Evans (CRDS ’53), is currentlypursuing studies at CRCDS that will allow her to minister in the areas ofpastoral counseling and spiritual care. Bronwyn is a 2013-14 recipient ofthe BMTS Scholarship and her ability to study at CRCDS is related, in part,to the generosity of BMTS alumnae and friends.

Bronwyn’s family is linked to the BMTS and CRCDS in many ways. Hermother, a BMTS alumna who taught kindergarten in the Ithaca City SchoolDistrict for 25 years and her father, a CRDS alumnus and retired pastor ofFirst Baptist Church, Ithaca, are both graduates. Her uncle, Gerald Evans (CRDS ’66), her sister, Janel Miller-Evans (CRDS ’85), her brother-in-law, Phil Miller-Evans (CRDS ’86) and her brother-in-law’s father, Jim Miller(CRDS ’63), who currently serves as a CRCDS Trustee, are all part of the BMTS/CRCDS family.

Bronwyn says, “I grew up under the umbrella of BMTS/CRCDS and attended their events throughoutmy childhood. Yet, I always yearned to have my own relationship with CRCDS. Although I felt drawnto the school, I did not feel called to be a pastor.” For Bronwyn, the BMTS/CRCDS education providesan opportunity to gain the skills and insights, particularly in the areas of faith and spirituality, necessaryto deepen her effectiveness in her work as a psychotherapist.

She says, “At CRCDS, I’ve found a place of belonging. There’s a wonderful sense of community on“the Hill.” I feel incredibly blessed for my family’s rich BMTS and CRCDS history. The schools haveshaped many family members and now it’s my turn. I don’t know what the future holds, but for todayI’m listening, learning, and integrating that learning into the person that I am and the person God callsme to be.”

“I wouldn’t be able to attend CRCDS without the financial support of the BMTS women and theirfriends and I want to thank them for helping to make this part of my journey possible. Now it’s my turnto carry their legacy forward.”

The Baptist Missionary Training School (BMTS)Legacy Continues

Enabl ing women for m in istry for over 130 years

David Evans (CRDS ’53) and

Bronwyn Evans (CRCDS Student)

Grace Norton Evans

(BMTS ’52)

“I feel incredibly blessedfor my family’s rich BMTSand CRCDS history. Theschools have shaped manyfamily members and nowit’s my turn.”

Rev. M. Jackson Takayanagi(CRDS, ’50)Jack and Mary celebrated their 70thwedding anniversary in December2013.

Rev. Ronald H. Webb (CTS, ’56)Ronald and Lois celebrated their 60thwedding anniversary in April 2013. In June, they moved to a retirementcommunity in Lynchburg, VA.

Rev. William L. Malcomson(CRDS, ’57)Rev. Malcomson is now retired and isthe Theologian-In-Residence at SeattleFirst Baptist Church in Seattle, WA.

Ms. Natalie Wigandt Galaway(BMTS, ’60)Nan and her husband, Burt, moved toMeadowood Shores, an independentliving community in Minnesota, to becloser to their sons and 5grandchildren. Natalie sends herregards to all at CRCDS, and especiallyto the BMTS Class of 1960.

Dr. H. Darrell Lance (CRDS, ’61)Darrell appeared in the acting group “The Geriactors” at the RochesterFringe Festival this past September. Thegroup presented 10 original short playspenned by local authors known as“Rochester Playwrights.” The engagingplots involve everything from a spacealien’s first experience of an Americanfootball game to a touching story of aman with Alzheimer’s.

Rev. Dr. Albert Rowe (CTS, ’62)Dr. Rowe recently retired from CalvaryBaptist Church in Paterson, NJ.Although Dr. Rowe has relinquished hisSunday duties, he will continue tooversee Calvary’s Family Life Center,which operates a medical clinic, jobtraining initiatives and a foster-parentprogram.

Mr. Neil Sowards (CRDS ’62)Neil attended the 100th Anniversary of the founding of the Karen BaptistConvention this past December. TheConvention, established in 1913, islocated in Lanmadaw Township,Yangon, Myanmar. Today, the KarenBaptist Convention is the largestmember body of the Myanmar BaptistConvention.

Dr. James S. MacMain (CTS ’63)Dr. MacMain is semi-retired and isworking part-time at St. John’s UnitedMethodist Church in Ivyland, PA.

Dr. Donald Guiles (CRDS ’64)Donald was appointed as retired elderin the United Methodist Churches toBeaver Dams and Corning Gracecommunities in Beaver Dams andCorning, NY.

Rev. Gary W. Harris (CRDS ’66)Rev. Harris is retired and a member of the Bereau Baptist Church inHarrisville, RI.

Rev. Dr. John S. Walker (CRDS ’69)Dr. Walker received a LifetimeAchievement Award from the Faith InAction Network/GRCC at the group’sannual celebration dinner on June 10,2014. Dr. Walker is a life-long activist inthe Civil Rights Movement and scholarof Black Church History, founder of theRochester Area Child Abuse Network(RACAN), member of the UnitedChristian Leadership Ministries ofWestern New York and senior pastor ofChristian Friendship Missionary BaptistChurch, Henrietta, NY.

Rev. Stuart J. Mitchell III (CRDS ’70)In January, Stuart was recognized withthe “Everyday Hero” award foreconomic and social justice at the 29th Annual Greater Rochester MartinLuther King Jr. Commission Celebration.

Rev. Thomas Young (CRDS ’73)Rev. Young retired from WestminsterPresbyterian Church in Dubuque, IA. He was President of Dubuque AreaCongregations United, which includesChristian, Jewish and Muslim faithcommunities. Rev. Young and his wife,Julie, retired to the Kansas City area.They are looking forward to newopportunities to serve Christ and grow in faith.

Rev. Dr. W. Kenneth Williams(CRDS ’76)Ken retired from First Baptist Church inRochester, NY and has moved with hiswife, Peggy Nowling-Williams, toDurham, NC.

Rev. Judith L. Sutterlin (CRDS ’83)Judy is retiring from her fullycommissioned role at the AmericanBaptist International Ministries. She willserve as a retired volunteer SpecialAssistant to Area Director for East Asiaand India. She will continue to serve onthe teaching faculty of the seminary inNanjing and will help with otherprojects, including visiting 140+orphans annually.

Rev. Patricia J. Olmstead (CRDS ’84)Pat has officially retired from the United Methodist Church and reportsthat life is good.

Rev. Thomas G. Carr (CRDS ’85)Rev. Carr has been involved in issuesof ecology and environmental justicewith local congregations, with theecumenical community and on aninterfaith basis for 25 years. He is the co-founder of the InterreligiousEco-Justice Network, has served on the National Council of Churches Eco-Justice Working Group, and ispresently part of the National ReligiousCoalition on Creation Care and theInterfaith Moral Action on Climate.

8

Updates , News

and Notes from

CRCDS , CTS and

BMTS Alumn i / ae

Outin the

World

Rev. Alicia Conklin-Wood (CRDS ’86)Alicia is enjoying retirement from regularparish duties and has more time forfamily, leading contemplative retreats and offering spiritual direction. She iscelebrating her oldest grandchild’sgraduation from college this year.

Rev. Burton L. Smith, Jr. (CRDS ’86)Burton has been appointed as a retiredelder to Wellsville First United MethodistChurch in Wellsville, NY.

Dr. Elizabeth Tillar (CRDS ’88)Elizabeth founded the “Editorial ExpertiseRetreat”, which offers writers theopportunity to devote themselves to aperiod of intensive concentration on self-selected projects. The retreat islocated in Tamworth, NH. In addition toteaching university students for more than25 years, Elizabeth has written and editedfiction and numerous scholarly articlesand books, published by Notre Dame,Blackwell, and Kegan Paul, among othernotable presses. She has been teachingphilosophy and religious studies atPlymouth State University since 2007.

Barbara A. Moore, RSM (CRDS ’89)Barbara received the Metropolitan Awardfrom the Faith in Action Network/GRCCat their annual celebration dinner onJune 10, 2014. Barbara is a Sister ofMercy of the New York, Pennsylvania,Pacific West Community and Director ofthe Program for the Study of Women andGender in Church and Society, andProfessor of Preaching and PracticalTheology at Colgate Rochester CrozerDivinity School.

Rev. Shelia M. Wilson (CRDS, ’90)Shelia has published a strategic prayerjournal Clean off the Dust available atwww.Amazon.com. The premise of thejournal is based on Jesus’ washing of the disciples’ feet at the Last Supper. Two of the five “dusty” subjects deal with frustration/stress and forgiving self and others.

Rev. Sarah E. Culp (CRDS ’91)Sarah serves as the Assistant to theSupervisor at the Town of Irondequoit,Irondequoit, NY.

Rev. Alvin L. Johnson (CRDS ’91)Rev. Johnson has been called to serve asPastor at Pond Street Baptist Church inWest Warwick, RI.

Rev. Judith E. Cole (CRDS ’94)Judith has been appointed as a part-time pastor to Dunkirk, NY UnitedMethodist Church.

Rev. Lawrence Hargrave (CRDS ’00)Rev. Hargrave recently received theReverend Raymond Graves Award forcommunity service and social justice fromthe CRCDS Black Student Caucus.

Rev. Dr. Aaron Bouwens (CRDS ’03)Dr. Bouwens is the Conference Directorof Vital Congregations of the Upper New York United Methodist Conference.

Rev. Heather Williams (CRDS ’03)Heather has been appointed as a fullelder to Saratoga Springs, NY UnitedMethodist Church.

Rev. Timothy J. Schultz (CRDS ’06)Rev. Schultz began a new pastorate at the Monroeville Church of the Brethrennear Pittsburgh, PA.

Rev. Michael Ware (CRDS ’06)Michael will take a sabbatical July-September to study the concept andpractice of the missional church inRochester, NY, St. Louis, MO, and Cape Town, South Africa. He will alsoengage in spiritual reflection on retreat inNew York State. The entire family(Barbara Lacker-Ware, CRDS ’84) willtravel to South Africa for a vacation, after which Michael will remain forseveral weeks in mission.

Rev. Dr. Bonita Bates (CRCDS M. Div. ’05, D. Min. ’11)Bonnie has been called to the EasternOhio and Western Reserve Associationsof the Ohio Conference of the UnitedChurch of Christ as the Association’sAssociate Minister for CongregationalVitality & Development. Her positionincludes revitalization efforts, new churchstarts, search and call and work withinterim ministers. The Associations consist of 165 churches.

Rev. Janet A.M. James(CRDS '08)Janet has been appointed to CalvaryUMC in Latham, NY where she will serveas the first female senior pastor. Janet will be closer to family.

Rev. Robert Scott Hayes(CRCDS ’12)Scott has been named Interim Minister ofParma Baptist Church in Rochester, NY.

Ms. Emily B. Huyge (CRCDS ’12)Emily and her husband Dana welcomedthe birth of their daughter, Sarah RoseHuyge.

Rev. Katie Jo Suddaby (CRCDS ’12)Katie Jo was installed as Pastor at TheBaptist Temple in Brighton, NY inFebruary. At the Rochester Fringe Festivalin September 2013, Katie Jo createdsand mandalas in the atrium of the GevaTheater. When not pastoring, she can befound creating delicate works of art byarranging thousands of tiny grains ofbrightly-colored sand incorporatingTibetan Buddhist techniques into her own unique designs.

Rev. Derek H. Hansen (CRCDS ’13)Derek and his wife, Becky, welcomedtheir second son, Samuel George, inJanuary.

Rev. Julius David Jackson, Jr.(CRCDS ’13)JD was inaugurated pastor of the East Aurora Christian Church in East Aurora, NY. CRCDS President Dr. Marvin McMickle was the honoredkeynote speaker.

Ms. Katherine S. Merriman (CRCDS ’13)Katherine is the administrative assistant at Trumansburg, NY United MethodistChurch.

9

10

Guest Lecturer : Rev . Dr . Jerem iah A. Wr ight , Jr .

The workshops, the panel discussions and the symposia exam-ined in much more intricate detail this “unknownphenomenon” of the Black Church than I have time to go intoin the few moments that we have to share together thisevening. I do, however, want to raise some important pointsabout the Black Church from that gathering. The “unknownphenomenon” of the Black Church and the African Centeredtheology that undergirds it are as old as (and in someinstances is older than) this country that all of us love and thatsome of us have served. The African American Religious tra-dition is a tradition that is in some ways like Ralph Ellison’s“The Invisible Man.” Like “The Invisible Man,” African Cen-tered theology is also too often “invisible” to the dominantculture all the while being “hidden” in plain sight.

The Black Church and the African Centered theology uponwhich it is founded have been right here in our midst and onour shores since the 1600’s, but they were, have been and, infar too many instances still are, invisible to the dominantculture in terms of their rich history, their incredible legacy andtheir multiple meanings.

The Black Religious Experience and African Centered theologyare traditions that at one point in American history were actu-ally called “The Invisible Institution” as Black worship was

forced underground by the Black Codes which prohibited thegathering of more than two Black people without the presenceof a white person to monitor the conversation, the content andthe mood of any discourse between persons of Africandescent. This happened in this country!

Race, Religion and Politics which inform African Centered the-ology have been a part of this country’s history since the1600’s. The Black Codes that came into being after enslavedAfricans tried to break free of chattel slavery in the 1800’s(with insurrections led by Gabriel Prosser, Denmark Vesey andNat Turner among hundreds more and fed by David Walkerand Harriet Tubman)—those codes did not kill the religion ofthe Africans nor the theology they embraced.

Africans did not stop worshipping because of the BlackCodes. Africans did not stop gathering for inspiration andinformation, and for encouragement and hope in the midst ofdiscouraging and seemingly hopeless circumstances.

Africans just gathered out of the eyesight and earshot of thosewho defined them as less than human. They became, in otherwords, “invisible” in and invisible to the eyes of the dominantculture. They gathered to worship in brush arbors or husharbors where the slaveholders, slave patrols and Uncle Toms“couldn’t hear nobody pray.”

CRCDS Afr ic an Amer ic an Leg ac y Lecture , Apr il 2014

African Centered Theology in an Age of Color Blindness:

They Forgot Their Story!

Six years ago during the Samuel DeWitt Proctor Conference’s Annual Legislative Days held in the Nation’s Capitol, prominentscholars of the African-American Religious Tradition from severaldifferent disciplines (theologians, church historians, ethicists,professors of Hebrew Bible, New Testament, Homiletics,Hermeneutics and historians of religion…) joined with sociologists,psychologists, political analysts, local church pastors anddenominational officials from across the ecumenical spectrum toexamine the African-American Religious Experience and itshistorical, theological and political contexts.

11

From the 1700’s in North America with the founding ofthe first legally-recognized independent Black congrega-tions through the end of the Civil War and the passing ofthe 13th and 14th Amendments to the Constitution of theUnited States of America, the Black Religious Experiencewas informed by, enriched by, expanded by, challengedby, shaped by and influenced by the influx of Africansfrom the other two Americas and by the Africans whowere brought into this country from the Caribbean. Just asthey brought their culture (and their code languages) withthem, they also brought their theology.

In addition, the Africans who were called “fresh Blacks”by the slave traders, those Africans who had not beenthrough the “seasoning process” of the Middle Passage(in the Caribbean colonies), those Africans of the SeaCoast Islands off of Georgia and South Carolina, theGullah (or the “Geechee”) people, brought into theBlack Religious Experience a flavor that other “sea-soned” Africans could not bring. The theology of “fresh blacks” therefore also impacted the theology of“seasoned” blacks.

Those various streams of the Black Religious Experience(and the theologies which make up that experience) wereaddressed in summary form over the two days of theProctor Conference’s Legislative Days at the in theNation’s Capitol in April of 2008; streams which requirefull courses at the university and graduate school leveland could not be fully addressed in a two-day sympo-sium, and streams which tragically remain “invisible” to adominant culture which knows nothing about those whomLangston Hughes calls “the darker brother.”

All of those streams make up this multilayered and richtapestry of the Black Religious Experience and AfricanCentered theology. I opened up that two-day symposiumwith the hope that the 2008 media attack on the BlackChurch just might mean that the reality of the African-American church would no longer be “invisible.”

The Trustees of the Proctor Conference thought thatmaybe in 2008, as an honest dialogue about race in this

country looked like it was beginning—a dialogue calledfor by then Senator Obama and a dialogue that began inthe United Church of Christ among 5,700 congrega-tions—it was the thinking and the hope that maybe then

as that dialogue began, the religious tradition and thetheology that has kept hope alive for a people strugglingto survive in countless, hopeless situations—maybe thatreligious tradition and that theology would be finallyunderstood, celebrated and even embraced by a nationthat seems not to have noticed why eleven o'clock onSunday morning has been called “the most segregatedhour in America.”

We have known since 1787 that 11:00 o’clock onSunday morning is the most segregated hour. It was thehope of the Board of Trustees of the Proctor Conferencesix years ago that maybe we could begin to understandwhy it is the most segregated hour; and maybe after thatConference we could begin to take steps to move theBlack Religious Tradition and African Centered theologyfrom the status of “invisible” to the status of invaluable,not just for some Black people in this country, but for all

the people in this country!

Maybe this dialogue on race that was then supposed tobegin—an honest dialogue that does not engage indenial or superficial platitudes—maybe this dialogue onrace could move the people of faith in this country fromvarious stages of alienation and marginalization to theexciting possibility of reconciliation.

In the 1960’s, the term “Liberation Theology” began togain currency with the writings and the teachings ofpreachers, pastors, priests and professors from LatinAmerica. Their Latin American theology was done “fromthe underside!”

Their viewpoint was not from the top down or from the setof teachings which undergirded imperialism. Their view-points, rather, were from the bottom up. Their theologyoriginated from the thoughts and understandings of God,the faith, religion and the Bible of those whose lives wereground under, mangled, marginalized and destroyed bythe ruling classes or the oppressors.

Liberation Theology then started in and from a differentplace. It started from the vantage point of the oppressed.My paper which attempted to summarize a 500 year-oldtradition focused on three areas—a theology of Libera-tion, a theology of transformation and a theology ofreconciliation.

I. A THEOLOGY OF LIBERATION

In the late 1960’s when Dr. James Cone’s powerfulbooks burst onto the scene, the term “Black LiberationTheology” began to be used. I do not disagree with Dr. Cone, nor do I in any way diminish the inimitable

“maybe this dialogue on race

could move the people of faith ...

from various stages of alienation

and marginalization to the exciting

possibility of reconciliation.”

12

and incomparable contribution he has made and continues to make to the Field of Theology. Jim, incidentally, is a personal friend of mine.

After the publication of his latest book, The Cross and the

Lynching Tree, I wrote him a personal note and I told himthat it was the best of all of his 14 or 15 books! You haveto put that on your personal reading lists if you want tounderstand Race, Religion, Politics, African Centered Theol-ogy and the Black Church’s Proclamation in 2014.

I call our African Centered faith tradition, however, “TheProphetic Tradition of the Black Church” because I trace itsorigins back past Jim Cone, past the sermons and songs ofAfricans in bondage in the Transatlantic Slave Trade or theEuropean Slave Trade as L. H. Whelchel cautions us to callit. I trace its origins past the problem of Western ideology ofand Eurocentric notions of white supremacy. I trace the

theology of the Black Church back to the prophets in theHebrew Bible and to its last prophet (in my tradition), theOne we call Jesus of Nazareth.

The prophetic tradition of the Black Church has its roots inIsaiah 61 where God says the prophet is to preach theGospel to the poor and to set at liberty those who are heldcaptive. Liberating the captives also liberates those who areholding them captive. It frees the captives and it frees thecaptors. It frees the oppressed and it frees the oppressor.

One cannot talk about Race, Religion, Politics and theBlack Church’s Proclamation without taking seriously whatJerome Ross, Curtiss DeYoung and Allan Boesak stressabout the faith we share. Oppressors and living underoppression are the warp and woof of the biblical faith tradition. Every word in our bibles was written under one of six different kinds of oppression—Egyptian, Assyrian,Babylonia, Persian, Greek and Roman.

From Moses’ prophetic message of “Let my people go”(given by God)—a message of liberation—to HarrietTubman’s nineteen life-threatening trips back into the segregated south to GET her people free, the message of liberation has been central in our faith tradition.

The prophetic theology of the Black Church during the days of chattel slavery was a theology of liberation. It waspreached to set free those who were held in bondage (spiritually, psychologically and sometimes physically!), and

it was practiced to set the slaveholders free from the notionthat they could define other human beings or confine asoul set free by the power of the Gospel.

The prophetic theology of the Black Church during the daysof segregation, Jim Crow, lynching and the “separate butequal” fantasy was a theology of liberation. It waspreached to set African Americans free from the notion ofsecond-class citizenship which was the “law of the land;”and it was practiced to set free misguided and miseducatedAmericans from the notion that they were actually superiorto other Americans based on the color of their skin.

The prophetic theology of the Black Church in our day ispreached to set African Americans and all other Americansfree from the misconceived notion that different meansdeficient. Being different does not mean one is deficient.

It simply means one is different. (Like snowflakes and likethe diversity that God loves!)

Black music is different from European and European-American music. It is not deficient. It is just different.

Black worship is different from European and European-American worship. It is not deficient. It is just different.Black preaching is different from European and European-American preaching. It is not deficient. It is just different.

Black learning styles are different from European and European-American learning styles. They are not deficient.They are just different. This principle of “different does notmean deficient” is at the heart of the prophetic theology of the Black Church. It is one of the main tenets of AfricanCentered theology and it is definitely a theology of libera-tion (from the bottom up).

II. THE THEOLOGY OF

TRANSFORMATION

The prophetic African Centered theology of the BlackChurch is not only a theology of liberation. It is also a theology of transformation also rooted in Isaiah 61—thetext from which Jesus preached His inaugural message asrecorded by Luke. When you read the entire passage fromeither Isaiah 61 or Luke 4 (and do not try to understand thecontent of the passage in the context of a sound bite), whatyou see is God’s desire for a radical change in a socialorder that had gone sour—a transformation.

God’s desire is for positive, meaningful and permanentchange. Transformation! God does not want one peopleseeing themselves as superior to another people. Goddoes not want the powerless masses, the poor, thewidows, the marginalized or those underserved by thepowerful few to stay locked into sick systems that treatsome in the society as being “more equal” than others inthat same society.

“Liberating the captives also

liberates those who are holding

them captive.”

13

God’s desire is for a positive change (transformation); real

change (transformation)—not cosmetic change; radical

change or a change that makes a permanent difference (transformation).

God’s desire is for transformation, changed lives, changedminds, changed laws, changed social orders and changedhearts in a changed world. This principle of transformation isat the heart of the prophetic theology of the Black Church. Itis also at the heart of African Centered theology which seeksa non-racial society like the non-racial society of (and in) thenew South Africa.

Non-racial does not mean a “post racial” or “color blind”society. A non-racial society (which African Centered theol-ogy preaches) means that no one race stops being who theyare as God created them. In South Africa, Ndebeles remainNdebeles. Tswanas remain Tswanas. Shangans remainShangans. Sothos remain Sothos, Xhosas remain Xhosas.Zulus remain Zulus. Afrikaans remain Afrikaans. Khoisremain Khois and Sans remain Sans.

No one race becomes some other race; but at the same timeno one race is privileged over some other race. That trans-formed society is very different from the society with whichand in which we have been acculturated.

These two foci of liberation and transformation have been atthe very core of the Black Religious Experience and AfricanCentered theology from the days of David Walker, HarrietTubman, Richard Allen, Jarena Lee, Bishop Henry McNealTurner and Sojourner Truth through the days of AdamClayton Powell, Ida B. Wells, Dr. Martin Luther King, Jr., RosaParks, Malcolm X, Barbara Jordan, Cornel West, PaulRobeson and Fannie Lou Hamer.

These two foci of liberation of transfor-mation have not only been at the verycore of the Black religious Experience—right at the nexus of Race and Religion(and politics). These two foci have also

been at the very core of the denomina-tion I served for 36 years as a pastor.

The United Church of Christ has had liberation and transformation at thecenter of its theological perspective sinceits predecessor denomination, the Con-gregational Church of New England,came to the moral defense and paid forthe legal defense of the Mende peopleaboard the slave ship Amistad; …sincethe days when the United Church ofChrist fought against slavery, played anactive role in the Underground Railroadand set up over 500 schools for theAfricans who were freed from slavery in 1865.

And, these two foci—liberation andtransformation—remain at the core of

the teachings of the United Church of Christ as it has foughtagainst Apartheid in South Africa and fought against racismin the United States of America ever since the “union” whichformed the United Church of Christ in 1957.

These two foci of liberation and transformation have alsobeen at the very core of the congregation of Trinity UnitedChurch of Christ since it was founded in 1961; and thesefoci have been the bedrock of our congregation’s preachingand practice for the thirty-six years that I served as its pastor.

Our congregation took a stand against Apartheid when thegovernment of our country was supporting the racist regimeof the Afrikaaner government in South Africa. Our congre-gation stood in solidarity with the peasants of El Salvadorand Nicaragua while our government (through Ollie Northand the Iran-Contra scandal) was supporting the Contras

who were killing the peasants and the Miskito Indians inthose two countries.

Our congregation sent fifty two men and women (on mywatch) through accredited seminaries to earn their Master ofDivinity degrees (with an additional twenty being enrolled inseminary when I retired), while building two senior citizenhousing complexes and running two childcare programs forthe poor, the unemployed and low-income parents on theSouthside of Chicago for the past thirty years.

Our congregation feeds over 5,000 homeless and needyfamilies every year while our government cuts food stampsand spends billions fighting unjust wars in Iraq,Afghanistan, Libya and anywhere else U.S. business interests are threatened.

[ Continued on page 20 ]

Rev. Dr. Jeremiah Wright, Jr., Dr. Marvin McMickle,

and Dr. Mark Braverman

“Theological

education cannot

be successfully

carried out

without attention

to the most

significant

challenges to our

lives together.”

Theological education today faces significant challenges, among them being stagnant or declining enrollments, uneven and sporadic support from churches, and in the cases of university related divinity schools, the demand for demonstrableresults from its activities. Indeed, what has in the past been taken for granted—thattheological schools were a vital part of the landscape of higher education—is nowup for debate. At Colgate Rochester Crozer Divinity School we have certainly notbeen immune to these challenges.

Our discussions on how to shape a curriculum that will help our students pursue min-istry in all of its varied forms in light of these challenges has settled on the idea ofKairos. Kairos is defined theologian Paul Tillich as “the fulfillment of time” or as “God’stime.” This notion of kairos points to the potential that each moment of our existencecontains. This concept has been important for our discussion of our mission as afaculty as we seek to prepare women and men to be leaders in world that is full of crisisand potential in equal measure. We live in such a moment and therefore, theologicaleducation cannot be successfully carried out without attention to the most significantchallenges to our lives together. While there will likely never be complete consensus onthe exact nature of those challenges, this means that theological education must becarried out with both a sense of purpose and urgency.

The values that have historically been associated with the faculty and alumni/ae of this school include economic justice—Walter Rauschenbusch, spiritual integrity—Howard Thurman, an ecumenical vision—Edwin Dahl and Stanley Stuber, racialjustice—Martin Luther King, Jr., gender equality—Marjorie Matthews and Betty BoneSchiess, among others. Each in his or her own time faced the daunting challenges ofministry head on. Part of their preparation for doing so occurred in this place. We know that our graduates will face new challenges—or old challenges in new forms, and the question is how can we respond to them? Here is where the notion of kairos comes into play.

Dr. James H. Evans, Jr., Robert K. Davies Professor of Systematic Theology

“What has in the past been taken for granted—thattheological schools were a vital part of the landscape ofhigher education—is now up for debate ... our graduates will face new challenges—or old challenges in new forms.The question is, how can we respond to them?”

Kairos and the Challenge ofTheological Education

14

Understanding the world in a kairotic framework pres-ents three specific challenges to persons and institutionsinvolved in the preparation of the next generation oflearned, pastoral and prophetic leaders.

First, theological education must be an

act of faith. When Dr. Martin Luther King, Jr. pennedhis Letter From A Birmingham Jail, he stated that the timefor change in the established system of racial segrega-tion in America had come. The urgency of his plea wasbased on his conviction that God provides providentialmoments for the human community to effect the kind ofsocial transformation that reveals the kingdom of Godamong us.

Theological education must not view the classical tradi-tions of the Christian community as hermetically sealedformulae to be simply applied to our situation. Christianfaith is situated in the timeliness of our lives. Thereforetheological education must search for the timely truthand never settle for the temporary falsehoods of oursociety. King knew that the timely justice of God wasalways victorious over the temporary injustices perpe-trated by humanity. Theological education in itsteaching, formation, research and publications shouldbe an expression of the faith that unites us with God andwith one another.

Second, theological education must be an

act of hope. It must be current, but not shortsighted. Inthe quest for relevance, theological educators and stu-dents can become intoxicated with what the latest trends.Indeed, many church leaders turn to futurists and othersto determine where the church is going. The expectationis that if they had an idea of where the church is goingthey might be able to better serve these congregations.

Ministering into the future involves risk, trust and ulti-mately hope. The analysis of demographic statistics canbe helpful on occasion, but what the community of faithrequires is a hopeful vision for the future. That future isfound only in God.

Third, theological education must be an

act of love. This love is not the sort that is satisfied withanything less than excellence in our Christian service. Intimes of scarcity and uncertainly some theologicalschools can be tempted to mistake this call to love as acall to accommodate students and faculty and staff byrequiring less of them rather than more. Sometimes itmay legitimately be understood as act of pastoral care.However, the kairotic moment requires commitment atthe highest level and an understanding of the gravity ofthe moment. Theological educators must demand thebest of themselves and model that to students andothers. Theological education must be transcendent butnot trendy. It must be an expression of love that wants tohold the human family together.

Theological education in the United States stands at acrossroad. We can either submit to the fear and uncer-tainty which initially confronts us, or we can embrace theopportunity to servethis present age innew and fresh ways.That is the choice weface. Our choiceshould be shaped bythe joyful fact that“The Time Is Now.”

”Theological education must be transcendent

but not trendy. It must be an expression of love

that wants to hold the human family together.”

“We can either

submit to the fear

and uncertainty

which initially

confronts us, or

we can embrace

the opportunity

to serve this

present age in

new and fresh

ways. That is the

choice we face.”

15

“But let justice

roll down

like waters

and

righteousness

like an

ever-flowing

stream.”Amos 5 :24

H ighl ights include :

Helen Barrett MontgomeryConference Lecture: “The Exploitation of Women” Ms. Edwina Gateley, presenter

Janice Lynn Cohen Symposium on Child and Adolescent Health and Spirituality: Kids’ Health in the ‘Crescent’: From Hard Data to Real Hope (at theUniversity of RochesterMedical Center)

Christian Faith andthe LGBT ExperienceLecture: “It is—more

than—what it is.” Rev. Ray Bagnuolo

African American Legacy Lecture: Rev. Dr. Allan Boesak, Desmond Tutu Chairof Peace, Global Justice and ReconciliationStudies, Christian Theological Seminary

CRCDS Artists

will be featured

throughout the week

Lectures , Reflect ion

and Worsh ip

Save the DateOctober 6–9 , 2014

16

Board of Trustees Welcomes Two New Members andNames its 2014-2015 Slate of OfficersRev. Dr. Sumner Grant and Mr. George Hamlin,

IV were appointed as Governing Trustees at

May’s Board meeting. Grace Norton Evans

(BMTS ‘52) and Mary Anna Geib (CRDS ‘64)

were named Life Trustees. The Rt. Rev. Jack

McKelvey has accepted the position as Board

Chair. Mr. Richard DiMarzo will act as Vice Chair

and Sue Scanlon, Esq. will serve as Secretary.

Rev. Dr. Sumner Grant

Dr. Grant is the former ExecutiveDirector of the non-profitChristian organization known asthe Ministers and MissionariesBenefit Board (MMMB). Dr. Grantserved as executive director andtreasurer of American BaptistChurches of New York State, andas the senior pastor at churchesin New Hampshire and Maine formore than 15 years.

A graduate of Gordon-Conwell Theological Seminary andGordon College, Dr. Grant completed the AdvancedManagement Program at Harvard University’s School ofBusiness Administration. In 2002, he received an honoraryDoctor of Divinity degree from Franklin College.

Mr. George W. Hamlin, IV

Mr. Hamlin is Chairman of theBoard of the CanandaiguaNational Bank and TrustCompany.

Before joining the Bank in 1978he was associated with theRochester law firm of Nixon,Hargrave, Devans and Doyle.

Mr. Hamlin graduated from YaleUniversity in 1963 with a B.S.degree in Physics. He received hisJ.D. from the University of Virginia Law School in 1972.

We offer our deep gratitude and thanks

to five Board members who have completed their terms ofservice: Stuart J. Mitchell III (CRDS ’70), Gary DeBellis, Joe Kutter (CTS ’71), Frank Tyson (CTS ’69) and Paul Vick(CRDS ’71).

Thank you for your tireless support of CRCDS and its mission. We thank God for you and your years of dedicated service.

Ms. Edwina

Gateley

Rev. Ray

Bagnuolo

Rev. Dr. Allan

Boesak

17

What i s Your Leg ac y ?

What is your legacy? Take care of yourself and help takecare of CRCDS. For more information on how you canhelp us grow, contact Tom McDade Clay, Vice Presidentfor Institutional Advancement, at (585) 340-9648 oremail tmcdadeclay@crcds.edu.

“The true meaning of life is to plant

trees, under whose shade you do not

expect to sit.” —Nelson Henderson

Steven Price (CRCDS ’91) and Norman Geil believe in “growing the good work” in every sense of the word.Norman, a former environmental attorney, and Steven, a pastor at Community Christian Church in Chili, NY and Director of Service Excellence at Rochester’s TrilliumHealth, traversed very different career paths. Both, however, possess the same intrinsic belief in ColgateRochester Crozer Divinity School and its reputation as aplace where “transformation happens.”

When their financialplanner contacted themabout updating theirwills, they made a “veryintentional decision” togift a $1M life insurancepolicy to CRCDS tosupport its mission ofpreparing transformativeleaders who are pas-toral, prophetic andlearned. Although manypeople assume thatplanned giving is com-plicated, Norman says, “It really was very easy. Because ofthe way the policy is structured, the overall cost of the gift isreduced and in this way, the dollars are used more strategi-cally. Monies are leveraged about five times more throughthis joint policy, as opposed to a single-insured policy.”

Steven and Norman’s generosity extends beyond the gift of theactual policy itself. While CRCDS retains full ownership of thepolicy and thus, must pay the annual premium, Steven andNorman decided to donate an annual amount to the schoolthat is equal to the annual premium, for which they receive atax deduction. The policy itself will be fully paid up in tenyears. “It’s a win-win” for CRCDS and for them, says Norman.

The couple view their financial investment as a tangible wayto support CRCDS’ commitment to the biblical mandate forjustice and mercy and its mission of training leaders whoconfidently speak truth to power. They say, “It’s important forboth of us to have a beacon to support what we feel is right.”For them, and for many others, CRCDS is that beacon.

Both Steven and Norman have adapted or surrenderedhectic corporate lives in order to participate more fully inmeaningful spiritual, community and creative pursuits.

Steven, a tap dancer for over 20 years, belongs to OasisTappers, and at age 50, dances alongside its oldestmember, age 96. An accomplished singer, he’s per-formed with the Rochettes at the David HochsteinMemorial Music School, The School of the Arts, andChrist Church, all in Rochester. Now retired, Normanoccasionally audits courses at CRCDS. He has served astreasurer at Christ Church in Rochester for the past seven

years and is committed tostaying physically fit through ahealthy exercise routine.

Steven and Norman’s are notonly dear friends of the school.They are also neighbors! Justone street—and one hill—overfrom the CRCDS campus, youwill find them both with the

other loves of their lives—an Irish terrier named Brodie and abasset hound named Gracie.

CRCDS is grateful for the generosity and friendship of Stevenand Norman and thankful to have them as members of theCRCDS family. Together, they are making a difference in thelegacy of CRCDS, helping to ensure its success in the manyyears to come.

Horizon Society: CRCDS benefactor of generous $1M gift

Norman Geil and Steven Price

Brodie and Gracie

The Fund for

CRCDS

In Memory of:

Bernhard AndersonFrank Q. Beebe

James B. AshbrookClinton L. BarlowCharles B. MercerPaul D. MillinMichael D. Scott

Glenn H. Asquith, Sr. Glenn Asquith, Jr.

Arline J. BanJoseph D. Ban

Baptist Missionary TrainingSchool

Marita K. Douglas

Gene E. BartlettJean Bartlett Michael D. Scott

Henry A. Buzzell Eleanor Pope

W. Douglas CallAnonymous

J. Paul CameronAnonymous

Paul and Ellen Mae CarterVernon and Janice Kuehn

Jack E. CorbettSara A. Corbett

J. Ralph DavieKathleen M. Davie

Donald S. DeerJames G. DennyClifford H. Haskins

V. E. DevaduttV. Sumati Devadutt

John E. DonovanDorothy J. Donovan

E. Robert FerrisSusanna Ferris

Jerry FreiertWilliam L. Malcomson

William H. HamiltonCarol J. AllenWilliam L. Malcomson

Kenneth HardyDeborah Blauw

Randy B. HellwigMark and Holly Gestring

Winthrop S. HudsonGlenn Loafmann

Frank HutchinsJeanne B. Hutchins

H. Victor Kane, Sr.H. Victor Kane, Jr.

Mr. and Mrs. Miller C. KilpatrickDavid M. Kilpatrick

Ruth LackerRev. Barbara J. Lacker-Ware and Rev. Michael A. Ware

Werner E. LemkeSandy Lemke

Harold LoughheadWilda J. Loughhead

Donald T. MackeyMerilyn M. Israel

John B. MackeyMerilyn M. Israel

Richard Liam MackeyMerilyn M. Israel

Virginia D. MackeyKathleen E. Madigan

John A. MassimillaEdna Massimilla

Floyd W. McDermottLorena M. Ritter

Robert E. MillerJodi Hottel

Agnes J. MorrisonEpp K. Sonin

Charles M. NielsenScott W. and Sue AndersonThomas A. Hilton

Leon PacalaLarry Greenfield

Mary Margaret RickerRichard M. Ricker

G. Todd RobertsLou G. Roberts Eckle

Robert RowsamBruce O. BabcockJune Morin

Edward H. RybnicekRobert H. Calvert

Roland V. SanteeLorena M. Ritter

Jarvis G. SchwarzGenevieve Schwarz

Tanya SextonJames S. Badger

Kenneth L. SmithThomas G. PooleJoellyn W. TuttleRonald H. Webb

Robert R. SpearsWalter Szymanski

M. Kathleen TalbotGary D. Talbot

William R. TaskerJimmy A. Beshai

Charles ThurmanMattie Thurman

Rollin TingleyPatricia W. Tingley

18

Memorial & Appreciation Gifts

19

James E. TownsendBillie Townsend

Charles E. WalkerKenneth G. Benne

Ted V. WannenwetschJean BanfieldLouise W. EpsteinKathryn Scheck

Edina WeeksEdwin F. Weeks

MacDonald WestlakeJennie A. Findley

Brenda P. WilliamsW. Kenneth and Peggy Williams

Harrison E. WilliamsEloise Beynon

J. C. WynnRoxie Jester AshPeter Fabian and Aurelia Hale-Fabian

In Honor of:

Claudine P. CrooksMargaret Ackley

Christopher H. EvansRobert Goeckel

Jessie A. HarrisonWinterbourne LaPucelle Jones

Robert and Charlotte HarrisonWinterbourne LaPucelle Jones

H. Darrell LanceScott W. Anderson and Sue A. Anderson

Deborah L. Hughes

Dr. Marvin A. McMickleFred M. Gibson

Thomas McDade ClayElizabeth T. Clay

Pamela A. McDanielPaul McDaniel

Barbara A. MooreJames S. Badger

Margaret A. NeadSamuel Bishop

James SandersDavid C. Marx

Stephanie L. SauvéRobert L. Booher

Robert SelbyBetty Cloen

Susan S. ShaferSamuel Bishop

Joseph H. SutcliffeJ. Raymond Sutcliffe

Paul A. VickLawrence Hargrave and Brenda Lee

OTHER FUNDS

Baptist Missionary TrainingSchool Professorial Chair

In memory of Suzanne Rinck Armstrong

Marian GereckeCheryl C. Knight

Baptist Missionary TrainingSchool Scholarship Fund

In memory of Mary Frances Lewis Smith

Dorothy J. DonovanJohn B. DonovanMary Jo PughBJ WilcoxDaryl D. Wiltshire

Gene Bartlett Scholarship Fund

In memory of Gene E. BartlettJean BartlettSteven Bartlett and Linda Bardenstein

Marion Bartlett VanArsdell

In honor of David, Marion,Randy, Stephen and SarahMargaret’s birthdays

Jean Bartlett

In honor of Jean BartlettKenneth V. Dodgson and Sally Dodgson

Marion Bartlett VanArsdell

Crozer Endowment Fund

In memory of J. Pius Barbour,Elmer P. Gibson, and Henry H. Mitchell

Frank Tyson

In honor of Kenneth CauthenFrank Tyson

Kent L. Kiser MemorialScholarship Fund

In memory of Kent L. KiserA. Melissa Kiser

Benedetto Pascale ScholarshipFund

In memory of Benedetto PascaleElmo and Ella Pascale

Janice Lynn Cohen MemorialFund

In memory of Marcia KarchJerry and Susan Marks

In memory of Myron NozikMarshall and Doris Cohen

J. C. Wynn Family MinistriesFund

In memory of J. C. WynnRachel Wynn and the Wynn Family

All memorial and appreciation

contributions received after

June 7, 2014 will be published in

the Fall/Winter 2014 Bulletin.

December 13 , 2013 – June 7 , 2014

20

Our congregation has sent dozens of boys and girls tofight in the Vietnam War, the first Gulf War and thepresent two wars in Afghanistan and Iraq. My goddaugh-ter’s unit had just arrived in Iraq the week of theSymposium on the Prophetic Witness of the Black Churchwhile those (that same week) who call me unpatriotic haveused their positions of privilege to avoid military service allthe while sending over 4,000 American boys and girls todie over a lie!

Our congregation has had an HIV/AIDS Ministry for overtwo decades. Our congregation has awarded over onemillion dollars to graduating high school seniors goinginto college, and an additional one-half million dollars tothe United Negro College Fund and the six HBCUsrelated to the United Church of Christ, while advocatingfor healthcare not only for the uninsured but also for thepoor (euphemistically called “the public option” and takenoff the table to get the Affordable Care Act passed by thegreedy pharmaceuticals and the congresspersons who areon the “DL” payroll of these pharmaceuticals).

Our congregation spent years advocating and working forworkers’ rights for those forbidden to form unions andfighting the unjust sentencing system which has sent Blackmen and women to prison for longer terms for possessionof crack cocaine than white men and women have toserve for possession of powder cocaine.

Our congregation has had a Prison Ministry for over fortyyears, a Drug and Alcohol Recovery Ministry for twentyfive years, a full-service program for senior citizens andtwenty-two different ministries for the youth of our churchfrom preschool through high school—all proceeding fromthe starting point of liberation and transformation. Aprophetic African Centered theology presumes God’sdesire for changed minds, changed laws, changed socialorders and changed hearts in a changed world.

III. A THEOLOGY OF RECONCILIATION

The prophetic African Centered theology of the Black Church is a theology of liberation. It is a theologyof transformation and it is ultimately a theology of reconciliation.

The Apostle Paul said, “Be ye reconciled one to another

even as God was in Christ reconciling the world to God’s

self.” God does not desire us as children of God to be atwar with each other, to see each other as superior or infe-rior, to hate each other, abuse each other, misuse eachother, define each other or put each other down!

God wants us reconciled one to another and that thirdprinciple in the prophetic African Centered theology of the

Black Church is also (and has always been) at the heart ofthe Black Church Experience in North America. WhenRichard Allen and Absalom Jones were dragged out of St. George’s Methodist Episcopal Church in Philadelphiaduring the same year (1787) that the Constitution wasframed in Philadelphia for daring to kneel at the Altar nextto white worshippers (Race, Religion and Politics is nothingnew), they founded the Free African Society and they wel-comed white members into that organization to show thatreconciliation was the goal—not retaliation.

Absalom Jones became the Rector of St. Thomas Angli-can Church in 1791 and St. Thomas welcomed whiteAnglicans in a spirit of reconciliation. Richard Allenbecame the Founding Pastor of the Bethel AfricanMethodist Episcopal Church in 1792 and the model ofthe A.M.E. church has always been, “God Our Father,

Man Our Brother and Christ Our Redeemer!” In 1792,the sexist word “man” included men and women of allraces in the spirit of reconciliation.

The Black Church’s role in the fight for equality and justicefrom the 1700’s up until 2014 has always had at its corethe non-negotiable doctrine of reconciliation—children ofGod repenting for past sins against each other and beingreconciled to one another because of the love of Godwho made them all in God’s image.

Allan Boesak and Curtiss DeYoung’s latest book, Radical

Reconciliation, is a must read also for those who wrestlewith Race and Religion and Politics. They use the term“radical” because they argue that unless reconciliationgoes to the ROOT of the racial problem, then our use ofthe term and our understandings are only superficial andfar from biblical!

Reconciliation, the years have taught me, is where thehardest work is found for those of us in the Christian faithbecause it means some critical thinking and some reex-amination of faulty assumptions when using the paradigmwhich Dr. William Augustus Jones puts forth.

“God does not desire us as

children of God to be at war

with each other, to see each

other as superior or inferior, to

hate each other, abuse each

other, misuse each other,

define each other or put each

other down!”

[ Continued from page 13 ]

21

Dr. Jones in his book, God In The Ghetto, argues quite accu-rately that one’s theology (how I see God) determines one’santhropology (how I see humans); and one’s anthropologythen determines one’s sociology (how I order my society)!

The implications from the outset are obvious. If I see God asmale… if I see God as a white male… if I see God as supe-rior—as God over us and not immanu-el which means “Godwith us”… if I see God as mean, vengeful, authoritarian,sexist, or misogynist, then I see humans through that lens.

My theological lens shapes my anthropological lens and as a result, white males are superior. All others are inferior.And I order my society where I can worship God on Sundaymorning wearing a black clergy robe and kill others onSunday evening wearing a white Klan robe! Race, Religionand Jim Crow Politics.

I can have laws that favor whites over Blacks in America or in South Africa. I can construct a theology of Apartheid inthe Afrikaaner church and a theology of white supremacy inthe North American (or Germanic) church!

The implications from the outset are obvious. There is complicated work to be done as you dig deeper into the constructs that tradition, habit and hermeneutics put on yourplate. To say “I am a Christian” is not enough. Why?

Because the Christianity of the slaveholder is not the Christi-anity of the slave. This is where African Centered theologymakes things uncomfortable. The God to whom the slave-holders pray as they ride on the decks of the slave ship is notthe God to whom the enslaved are praying as they ridebeneath the decks of that same slave ship.

How we are seeing God (the theology of the slave holdersand slave traders and the theology of the enslaved) is not the same; and what we both mean when we say “I am aChristian” is not the same thing!

The prophetic African Centered theology of the Black Churchhas always seen and still sees all of God’s children as sistersand brothers—equals who need reconciliation… who needto be reconciled as equals in order for us to walk togetherinto the future God has prepared for us.

Reconciliation does not mean that Blacks become whites orwhites become Blacks, that Hispanics become Asians or thatAsians become Europeans. Reconciliation means weembrace our individual rich histories (all of them!). We retainwho we are as persons of different cultures, while acknowl-edging that those of other cultures are not superior or inferiorto us. They are just different from us. It is the same principleput forth in a non-racial society.

African Centered theology and “radical reconciliation” meanwe root out any teaching of superiority vs. inferiority, hatredor prejudice and we recognize for the first time in modernhistory in the West that the “other” who stands before us witha different color of skin, a different texture of hair, differentmusic, different preaching styles and different dance moves…

that other is one of God’s children just as we are—no better,no worse!

They are human beings. The “Other” is a human being,prone to error and in need of forgiveness just as we are.Only when we can see others through those lenses will liber-ation, transformation and reconciliation become realities andcease being ever elusive ideals.

Now, what you just heard and all that I just said was my presentation at the opening of the two day ProctorConference, the two day symposium, the two day gatheringfor Legislative Days as we met to discuss the PropheticWitness of the Black Church in its 500 year history in theBlack Atlantic. We were there to investigate the nexus ofRace, Religion, Politics, African Centered theology and theProphetic Witness of the Black Church. My presentation wasfocused on the “once-upon-a-time INVISIBLE INSTITUTION”BEING INVISIBLE NO MORE!

The Black Church which most of white America knew nothingabout was no longer going to be invisible. African Centeredtheology was to be invisible no more. That conference atHoward University was putting the Black Church front andcenter in the discussion—the national discussion—aboutRace, Religion and Politics in the Black Atlantic in general,and in the United States in particular.

My paper was the first of four major papers given at the con-ference. The Conference was co-sponsored by the HowardUniversity School of Divinity and a panel discussion involvingthe professors from HUSD from different disciplines was tocomplement the other three plenary presentations wherepapers by three highly respected Black Scholars in Religionwere given.

Dr. John Kinney, Dean of the Samuel DeWitt Proctor Schoolof Theology gave the second paper. Dr. Katie Cannon, aleading Womanist Theologian and Professor at Union Theological Seminary gave the third presentation; and Dr. Dwight Hopkins, a double PhD from Union TheologicalSeminary and the University of Cape Town, gave the fourthpresentation. I thought that the “Ralph Ellison Syndrome” ofthe Black Church and African Centered theology would be

We retain who we are as persons

of different cultures, while

acknowledging that those of

other cultures are not superior or

inferior to us. They are just

different from us.

22

ended as the Black Church would be made highly visible by both those scholars and the Divinity SchoolPanel discussion.

However, such was not to be the case. Racism, whitesupremacy and white arrogance won out again andsilenced the story of the Black Church, the meaning ofAfrican Centered theology and the Prophetic Proclamationof the Black Church.

No media coverage was given to Drs. Kinney, Cannon orHopkins. No discussion of their input in the dialogueabout African Centered theology, Race, Religion and Poli-tics was offered. No mention was made of thedistinguished panel of Howard University Divinity Schoolprofessors or the content of their dialogue.

In fact …nothing that I justpresented to you was coveredby the media…and in the 30minute question and answerperiod following my 500 yearsummarization of the BlackReligious Experience and itsthree broad points of Libera-tion, Transformation andReconciliation…NOT ONE

QUESTION WAS ASKED OF

ME BY THE MEDIA ABOUT MY

PAPER AND MY CENTRAL

THESIS.

As both Dr. Martin Marty (Professor emeritus of ChurchHistory at the University ofChicago) and Chris Hedges, the public intellectual,observed, “The media didn’t come to hear about theprophetic witness of the Black Church. The media didn’t come to your presentation to learn about African Centered theology, the Invisible Institution or to hear your entrée into the presentations by Kinney, Cannon,Hopkins and the faculty at Howard.”

“The media came there to discredit you and hopefullydestroy the candidacy of the first African descended candidate for the highest office in the land who lookedlike he just might get the Democratic Nomination! Racismmade them come there on the attack! White supremacymade them ignore, ‘diss’ and in fact trash the religioustradition and the theology of your people, your parents,your grandparents and those who died believing that Godcould still make a way out of no way! In their estimateyour people and your religious tradition had nothing tosay to them worth hearing or worth reporting.”

The ugliness of dirty politics—the same politics that legal-ized slavery, legalized Jim Crow, legalized the New JimCrow and legalized the war on poor blacks and brownseuphemistically called the “war on drugs”—those same

dirty politics once again rendered African Centered theol-ogy and the Black Church in America invisible and notworthy of serious consideration!

What was equally troubling for me, however, (if not evenmore troubling) was witnessing the disturbingly largenumber of assimilated African Americans who bought intothe “hype” of a post racial and color blind America andwho embraced the illusion of “progress” while ignoringthe reality of racism. In the words of Chancellor Williams,those are African Americans who “forgot their story!”

James Melville Washington offers one reason for this amnesia. Eugene Robinson’s Disintegration:

The Splintering of Black America offers another set ofreasons for this amnesia. Political scientists offer yetanother reason or set of reasons for this kind of amnesia.

Having lived through the political“season” of 2008 and 2012,however, I call the “messiness” of politics the primary reason weare experiencing such a mass-hypnosis of racial amnesia. That is the bad news.

The good news is that the messi-

ness of politics has not, does notand cannot silence the message

of our God who can still (in thewords of our tradition) “take acrooked stick and hit a straightlick.” That message of Liberationfrom Exodus three to 2014remains the same.

That message of transformation from Zaccheus in Luke 19to Governor Wallace in the 1970’s and that message ofReconciliation from Jacob and Esau to Archbishop Tutuand Chief Albert Luthuli…that message remains the same!

That message has been the central core of the BlackChurch’s prophetic utterance and the central core ofAfrican Centered theology since the first Africans “stoleaway” to freedom or “stole away” to worship. Thatmessage found in the Maroon communities from DismalSwamp, Virginia through the Saramaka in Suriname to thequilombos in Bahia and Maranhao, is the same message.

That message that is found from Haiti to Harlem and fromRwanda to Rochester…that message is what I challengeyou tonight to embrace as your own message and also asGod’s desire for all of God’s children.

In Zulu I say Siyabonga. And in English? I say “Thank you” for hearing my heart!

To view lecture videos, please visit www.crcds.edu and

click on "View our YouTube Channel" on the home page.

“The good news is that the

messiness of politics has not,

does not and cannot silence the

message of our God who can

still (in the words of our

tradition) ‘take a crooked stick

and hit a straight lick.’”

Baptist Missionary Training

School

Alice Simmons Shae ‘48

Marjanet Worrell ’51

Mary Lewis Smith ’51

Gertrude Bloss Rector ’55

Colgate Rochester Divinity

School

Everett L. Perry ‘41

Merton McKendry ’42

Jack Noffsinger ’43

James Webb ’44

Gerald Harris ’51

Patricia Taylor Pivnick ’52

Glenn Barrett ’53

Luther Smith, Jr. ’53

Richard Boyle ’61

Hani Khoury ’69

David North ’82

Augustus Spurgeon ’93

Nola Carroll ’96

Crozer Theological

Seminary

Nathanael Habel ’44

Donald Zeiders ’54

James K. Zink ‘59

Ramon Martinez ’70

Friends of CRCDS

Robert Gianniny

C. David Hess

Dorothy MacQueen

Alice Roberson

Berneice Taylor

Rollin Tingley

Blondina Titchenell

Barbara Walker

Anna Wilkes

Laura Whyte

Patricia Yorks

William Yorks

In Memoriam

23

Colgate Rochester Crozer Divinity School

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Rochester, NY 14620

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PAIDRochester, NY

Permit No. 1588

Spr ing / Summer 2014

Faith. Critically engaged.

Bullet in of the Colg ate Rochester Crozer D iv in i t y School

Each person can

make a difference!

This image, entitled

“Earth Wave”, is the

result of NASA’s

“Cassini Mission”

request on July 19th

asking people all over

the world to “Wave at

Saturn.” Over 1,400

people from over 40

countries submitted

images via Facebook,

Twitter, Flickr,

Instagram and email.

This photo represents

the resulting collage.