College & University Chaplaincy in the 21st Century

Description

The first comprehensive resource for chaplains and campus ministers of all faith traditions—a vital resource for ministry in multifaith and secular contexts.

Caregiver, educator, trustee of institutional traditions, public religious voice and, occasionally, prophet: in an increasingly multifaith, multicultural, global world, the role of the college or university chaplain has changed. This book examines experiences and perspectives that arise at the intersection of religious practice, distinct campus culture, student counseling and the secular context of the modern academic institution.

Contributors who are actively engaged in the work of college chaplaincy—from educational institutions as diverse as Stanford University, Williams College, Jesuit-affiliated Creighton University and Louisiana's historically black Dillard University, and from many faith traditions—explore the practice, theology and joys of campus ministry and the chaplain's calling to support, challenge, stir the imagination of and address this generation’s urgent longing for connection and meaning.

CONTRIBUTORS:
Rabbi Rena S. Blumenthal, Vassar College • Rev. Gail E. Bowman, Dillard University • Rev. Janet M. Cooper Nelson, Brown University • Rev. Dr. Lucy A. Forster-Smith, Macalester College • Rev. Dr. Susan Henry-Crowe, Emory University • Rev. K. P. Hong, Macalester College • Rev. Dr. Charles Lattimore Howard, University of Pennsylvania • Rabbi Patricia Karlin-Neumann, Stanford University • Sharon M. K. Kugler, Yale University • Rev. Dr. Linda J. Morgan-Clement, The College of Wooster • Rev. Dr. J. Diane Mowrey, Queens University of Charlotte • Fr. Roc OÂ’Connor, SJ, Creighton University • Rev. Ian B. Oliver,Yale University • Fr. Daniel Reim, SJ, University of Michigan—Ann Arbor • Rev. Dr. Paul H. W. Rohde, Augustana College • Rev. Deanna L. Shorb, Grinnell College • Rev. Dr. Richard E. Spalding, Williams College • Rev. Dr. Samuel H. Speers, Vassar College • Sohaib N. Sultan, Princeton University

Foreword ix
Rev. Janet M. Cooper Nelson
Introduction xv
Rev. Dr. Lucy A. Forster-Smith

Part I
CHAPLAINCY IN A CHANGING WORLD
My Dreamsicle Job
Good Humor and Becoming a Chaplain 3
Sharon M. K. Kugler, Yale University

Chaplaincy in Displacement and Homecoming
After Katrina 16
Rev. Gail E. Bowman, Dillard University

A Muslim Chaplain on Finding His Way 35
Sohaib N. Sultan, Princeton University

In Coffin's Pulpit
Re-envisioning Protestant Religious Culture 45
Rev. Ian B. Oliver, Yale University

Part II
MULTIFAITH CHAPLAINS, MULTIFAITH CAMPUSES
Uncovering God
A Global Chaplaincy on a Secular Campus 63
Rev. Deanna L. Shorb, Grinnell College

"¡Si, se puede!" (Yes, We Can!)
Student Ministry in a Multicultural Context 78
Fr. Daniel Reim, SJ, University of Michigan

"Not So Religious"
Jewish Chaplaincy in the Twenty-First Century 98
Rabbi Rena S. Blumenthal, Vassar College

Part III
A HEART FOR THE COMMUNITY
"God Is in This Place"
Mentoring, Ministering, and Making Meaning
at Stanford University 125
Rabbi Patricia Karlin-Neumann, Stanford University

Pilgrim Transformations
The Chaplain as Traveling Companion 146
Rev. Dr. Paul H. W. Rohde, Augustana College

Room to Breathe
Nurturing Community by Creating Space 157
Rev. Dr. Susan Henry-Crowe, Emory University

Blues Songs and Lamentations
Chaplains on the Crisis Team 170
Rev. Dr. Charles Lattimore Howard, University of Pennsylvania

Part IV
CARING AT THE CROSSROADS
Betwixt and Between
Interstitial Dialogue, Identity, and
Mending on a College Campus 189
Rev. Dr. Linda J. Morgan-Clement, College of Wooster

Passports
The Chaplain Moving across Boundaries 204
Rev. Dr. Richard E. Spalding, Williams College

Religious Hybrids
A New Interpretation 223
Rev. K. P. Hong, Macalester College

Part V
THE CHAPLAIN AND THE SECULAR
Stewards of the New Secular 247
Rev. Dr. Samuel H. Speers, Vassar College

The One and the Many
Old Language, New Engagement 271
Fr. Roc O'Connor, SJ, Creighton University

"What Has Athens to Do with Jerusalem?"
The Professor Chaplain 291
Rev. Dr. J. Diane Mowrey, Queens University of Charlotte

Chaplains Breaking the Silence
of Faith in the Academy
The Charge 312
Rev. Dr. Lucy A. Forster-Smith, Macalester College

Notes 331

Sujets

• Philosophie et théologie
• Christianity
• Religion
• Leadership

Informations

• Publié par: Turner Publishing Company
• Date de parution: 13 juillet 2013
• Nombre de lectures: 0
• EAN13: 9781594735615
• Langue: English

Extrait

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CONTENTS
Foreword
Rev. Janet M. Cooper Nelson
Introduction
Rev. Dr. Lucy A. Forster-Smith
Part I CHAPLAINCY IN A CHANGING WORLD
My Dreamsicle Job Good Humor and Becoming a Chaplain
Sharon M. K. Kugler, Yale University
Chaplaincy in Displacement and Homecoming After Katrina
Rev. Gail E. Bowman, Dillard University
A Muslim Chaplain on Finding His Way
Sohaib N. Sultan, Princeton University
In Coffin s Pulpit Re-envisioning Protestant Religious Culture
Rev. Ian B. Oliver, Yale University
Part II MULTIFAITH CHAPLAINS, MULTIFAITH CAMPUSES
Uncovering God A Global Chaplaincy on a Secular Campus
Rev. Deanna L. Shorb, Grinnell College
¡Si, se puede! (Yes, We Can!) Student Ministry in a Multicultural Context
Fr. Daniel Reim, SJ, University of Michigan
Not So Religious Jewish Chaplaincy in the Twenty-First Century
Rabbi Rena S. Blumenthal, Vassar College
Part III A HEART FOR THE COMMUNITY
God Is in This Place Mentoring, Ministering, and Making Meaning at Stanford University
Rabbi Patricia Karlin-Neumann, Stanford University
Pilgrim Transformations The Chaplain as Traveling Companion
Rev. Dr. Paul H. W. Rohde, Augustana College
Room to Breathe Nurturing Community by Creating Space
Rev. Dr. Susan Henry-Crowe, Emory University
Blues Songs and Lamentations Chaplains on the Crisis Team
Rev. Dr. Charles Lattimore Howard, University of Pennsylvania
Part IV CARING AT THE CROSSROADS
Betwixt and Between Interstitial Dialogue, Identity, and Mending on a College Campus
Rev. Dr. Linda J. Morgan-Clement, College of Wooster
Passports The Chaplain Moving across Boundaries
Rev. Dr. Richard E. Spalding, Williams College
Religious Hybrids A New Interpretation
Rev. K. P. Hong, Macalester College
Part V THE CHAPLAIN AND THE SECULAR
Stewards of the New Secular
Rev. Dr. Samuel H. Speers, Vassar College
The One and the Many Old Language, New Engagement
Fr. Roc O Connor, SJ, Creighton University
What Has Athens to Do with Jerusalem? The Professor Chaplain
Rev. Dr. J. Diane Mowrey, Queens University of Charlotte
Chaplains Breaking the Silence of Faith in the Academy The Charge
Rev. Dr. Lucy A. Forster-Smith, Macalester College
Notes
About the Editor
Copyright
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FOREWORD
Rev. Janet M. Cooper Nelson Brown University, Providence, Rhode Island
I n the mid-1990s, religious life at Brown University clearly needed new structure. One idea proposed was renaming the chaplain, creating the post of Dean of Religious Life. At a meeting with the new provost I asked his opinion of the idea. After a long pause he said, There are three officers in this university whose roles I actually understand: the president, the provost, and the chaplain; everyone else seems to be a dean of something. The room erupted in hearty laughter. The chaplain s historic title was retained and the work moved forward. However, the provost s clarity about chaplains is not widely shared, as these vignettes illustrate: A student researching the history of peace activism asks why the Christian Association and Rev. K. Brook Anderson would have been at the center of campus nonviolence work in the 1950s. Lindsay Harrison s 2011 poignant memoir, Missing , about her mother s suicide, describes the chaplain leading the campus bereavement group, saying, She couldn t have been further from the buttoned-up, conservative, tight-lipped clergy woman I d been expecting. At a 2008 Yale Divinity School conference exploring a new phenomenon of workplace chaplains, faculty were startled by the observation that university chaplains are also considered workplace chaplains.
Consternation about the work of America s academic chaplains derives in part from inexperience with religion in general and from the rapidly changing role of religion on campus. While chaplains serve the university s core mission most directly through their care of individuals, they also play a major role in creating and nourishing the overall campus climate. These tasks require increasing nuance as universities welcome an unprecedented diversity of identity, belief, and culture, creating a rare-and urgent-opportunity to engage differences with compassion and curiosity lest we produce educated cynics amid clashing sub-cultures.
The chaplain s work now occurs in myriad languages of belief and culture, often well beyond those of the chaplain s formation. Skill and trust are required; neither the faint-hearted nor the easily daunted is likely to be an effective guide
As the academic year begins each fall, we herald academic integrity, endeavor, and service to society. We renew our profession of the academy s statement of faith, expressing our willingness as scholars to become a community that, however imperfectly, strives to create a welcoming, equitable, inclusive, and engaged academic climate. We urge everyone to take up this credo and to practice the academic disciplines and engage in community building, preparing diligently for the work that will measure us beyond the university s gates: the very transformation of society.
Brown University s eighteenth-century charter expressed the aspiration that the rising generation may be able to discharge the offices of life with usefulness and reputation. Such lovely words rarely produce objection. But agreement about how to measure the usefulness and reputation of higher education is not easily achieved. Technocrats see education as training for the emerging professional class and tend to measure academic capacity by a graduate s employment and financial success. Philosophers understand education s privilege as a moral obligation: the learned will discern their moment in history, transform its ills, and anticipate the future with useful innovation and compassion. Universities struggle to embrace this wilderness of visions and hopes with equality and without prejudice. Within this forest, part of a chaplain s work may be to aver that these time-honored tasks are both sacred work and our historic purpose.
Stunningly for those who conceptualize higher education as an artifact of privilege, our colonial forbears, facing a vast literal wilderness, devoted scarce resources to establish our oldest American universities. While varied religious visions fueled this work-the Congregationalists founding Harvard; the Anglicans, William and Mary; the Baptists, Brown University-their impulse was common. In our nation s eighteenth- and nineteenth-century wilderness many others raised their voices as religious leaders, aspiring to clear space and to build educational institutions with enduring foundations.
These great schools stood thriving in the twentieth century even as a new cohort of campus clergy emerged. No longer presidents of these institutions but serving as their chaplains, these religious leaders were charged to insure that their institutions and those who studied within them took up work of worth and significance. Such remarkable voices as Rev. Dr. Howard Thurman at Boston University, Rev. Dr. George Buttrick and Rev. Peter Gomes at Harvard, and Rev. William Sloane Coffin at Yale exhorted, comforted, and fiercely interrogated their communities. They decried the unrighteousness of discrimination, racism, imperialism, privilege, and exclusivity that was found within the academy and the nation. Their voices resounded from the hallowed halls of ivy with the scriptural authority of biblical patriarchs and the animating revolutionary fervor of the nation s founders. Essential catalysts for integral change, these towering prophets spoke in pulpits from within the academy. Ironically, their voices articulated a rationale for clearcutting of much of the forest from which they emerged. As the twentieth century concluded, these prophets grew quiet through death or retirement. Much of the work they urged was moving forward-but would their like ever be seen again?
In the ensuing silence a new, quieter conversation became audible. New women and men were preaching ethics and worth in deconstructed political language that was feminist, postmodern, and more. Faculties, administrative structures, and student bodies changed dramatically as universities grew horizontally rather than vertically, with extended reach. As the late 1960s gave way to the 70s and 80s, previously excluded communities began to arrive on campus in significant numbers. Their joyful advent was accompanied by a pruning away of archaic patriarchy and hegemony to create space for the newly arrived, exposing societal isms for which the campus still lacked immunity. The vast new work of embracing the previously marginalized embodied much of the prophetic dream of the earlier generation, but religion s voice in the work grew quiet.
Admissions officers traveled broadly to increase numbers of under-represented minorities and inadvertently increased campus spiritual diversity as well. While personal piety continued to be protected on campus, faculty and students alike learne