Resources

Kate Blanchard (Ph.D., Duke University) Associate Professor of Religious Studies Alma College It’s late summer in North America. The days are breezy, the nights are cool. Students in athletics t-shirts and shower shoes shuffle around campus. Here in Alma the intermittent sounds of marching bands, coaches’ whistles, and bagpipes hover...

Ella Johnson, Ph.D. Assistant Professor of Systematic Theology St. Bernard’s School of Theology and Ministry I didn’t plan to bring it up. In fact, I had made a conscious decision to not talk about it. But, in the middle of class, I said something. I had to. I still wonder if I made the right decision. August 27 was the first day of my Theology of Church and Ministry class. I was prepared with a list of learning objectives I wanted to accomplish: introductions to the class and to each other; review of the course outline; overview of the scope...

I had already completed the syllabus. The required textbook, reading assignments, videos, and other class material already assigned. Matter of fact, I had already sent the syllabus out to the students so they could get an early start on the reading. Everything was done and after my trip to the National Summit on Race in Chicago, I looked forward to having at least a couple of weeks off before the school year started. Then Ferguson happened and I knew my syllabus had to change. This fall, I am teaching a class titled African American Religious Thought at Memphis Theological Seminary. The course focuses on the religious thinking and interpretation of African Americans—both within and outside of the Black Church or Christian tradition. The particular offering this semester focuses on published works of particular African American “theologians,” both of the systematic and public variety. In short, the class offers as a component, the religious thinking of both academic and lay theologians as they struggle to discern the sacred in and around their lives. I put particular interest on how theologies are constructed—thus creating what I have called rhetorical theology. For the class, I assigned the Oxford Handbook of African American Theology edited by Katie Canon and Anthony Pinn. Although pricey, (yeah, that’s another post) the editors offer 34 chapters—divided into 5 sections. Also, what is a huge bonus is that at the end of each chapter, the editors offer a “selected texts” section that lists books for further reading upon the subject covered in the chapter. This is good because the bibliography covers all of the major works within African American theological thought.  With my text in hand, all I needed to do was to create the assignments. I decided that since we meet only on the first Friday of each month during the semester (September-December from 9-5pm), each meeting, except the first, students would complete an assigned reading and offer a review and reflection that the student will present to the class. In addition, students will also select one book from the “selected texts” and submit a book review and reflection.  Believing that theology is contextual and must engage the public, I also added a blogging component to the class. I expect students to make at least sixteen (16) comments on any blog post on the Rhetoric Race and Religion blog throughout the semester. Students of course are encourage to write blog posts for publication, but do not have to submit posts. However, I do expect students to engage on posts, make substantive comments, and offer theological insights on their own. For the final, the student would write a theological reflection on any subject.  However, I added just one more component—all of the reviews and reflections must now focus on what I have called “The Ferguson Fiasco.” The issues and problems in Ferguson are reminiscent of the issues and problems in the late 1960’s when, according to Canon and Pinn, “ministers and academics took a public stand against injustice and demanded a re-visioning of life in the United States that took seriously the humanity of African Americans” (1). Back then, for many African Americans, the prevailing theology of the day did not speak for or to them. Today, many are asking for a theological response to the unrest and tensions in Ferguson. With this class, I hope to move it from a merely academic pursuit of theological inquiry and place student reflection within a context that begs for a theological response.

I am looking forward to our class. I am looking forward to the discussions, the papers, reflections, and yes, even the disagreements. As I engage with students, I also look forward to being challenge by students and growing in my own theological beliefs and commitments. I look forward to this class because I do believe that Ferguson will give students the creative license to do and proclaim an authentic, meaningful and purposeful theology in the public arena.  Work Cited Cannon, Katie G. and Anthony B. Pinn (eds). The Oxford Handbook of African American Theology. Oxford Handbooks, 2014

Paulo Freire needs no introduction. His reflections on critical pedagogy and problem posing methodologies have dramatically shaped educational practice for decades. This recent volume, Pedagogy of Commitment, is a collection of interviews and short reflections that took place at the end of Freire’s career. They represent geographical diversity and local concern, occurring in Argentina, Chile, Nicaragua, Paraguay, and Uruguay. They demonstrate the breadth of Freire’s concrete engagement in Latin America, as well as the cohesive scope of his vision and its enduring relevance. There is a liveliness and energy conveyed in these informal or semi-formal occasions, and we get to see Freire’s lucid mind and compassionate concern at work in responding to concrete questions and practical problems raised by his audiences. Readers familiar with Freire’s work, particularly as expressed in Pedagogy of the Oppressed and Pedagogy of Hope, may not find new ideas in this collection. Furthermore, it will not make the best introduction to Freire’s thought for the uninitiated. Understandably, given the piecemeal and unsystematic nature of interviews, Freire’s ideas and guiding convictions are conveyed sporadically and sometimes indirectly throughout, in a way that might be missed by those less familiar with his writings. For those already acquainted with and inspired by Freire’s project, however, this collection remains worthwhile for a number of reasons. This book provides a valuable glimpse into Freire’s thoughts and attitudes at the end of his life and career. We see that his vision and project have not changed in fundamentals, although he himself has evolved. He admits to his growth in understanding patriarchy, for instance, and the need to move beyond gender exclusive forms of expression (88-95). He is all the more convinced that education is art, is an aesthetic process that should not be reduced to formulae or fixed frameworks (16-25). The relational and dialogical aspects remain paramount. We also see how Freire responds to later developments in world economics and geopolitics, such as the fall of Soviet socialism, supposed neoliberal triumph, and late capitalist order (33-40). Here his emphasis on hope becomes critical. Freire remains hopeful and all the more committed to resisting the effects of socio-economic and political processes that dehumanize society’s most vulnerable. The pragmatic nature of his engagement becomes clear. The increasing prevalence of technocratic and abstracting forces that excise the human element in education (and social life more broadly) mean a doubling-down of efforts to connect, relate, engage, and dialogue, as well as to foster a classroom context that equips students as agents of their own destinies. There is no postmodern turn to his practice, no sense of irony or contingency to the goals of liberation. For Freire, the onslaught of global capital means educators must fight harder. As the title of one of the more memorable and hard-hitting interviews conveys, “The Confrontation is not Pedagogical, but Political” (33). But the fight remains hopeful and a labor of love.             This volume provides a resource for encouragement and renewal of vision for educators influenced by Freirean pedagogy. It gives a glimpse into the life and heart of the man, near the twilight of his days but still full of passion, conviction, and hope. The book is full of choice pieces of wisdom and reminders of the significance of the cause and necessity of endurance.

It may seem premature to offer this blog at the beginning of an academic year, but the fact is most deans who are leaving office will have announced their departure from that role with a year's notice. If that's the...

Nyasha Junior, Ph.D. Assistant Professor of Hebrew Bible Howard University School of Divinity Visit her website: www.nyashajunior.com I am organized. I have to-do lists, stop-doing lists, someday lists, and checklists galore. When it’s time to prep for the semester, I pull up my teaching Excel spreadsheet and get to work. Order books. Revise syllabus. Set up BlackBoard. And request to be assigned to my favorite sunny classroom. I had my lecture ready for the first day of my Introduction to Old Testament/Hebrew Bible class. It is a combination of welcome, syllabus review, and class overview while channeling Lou Gossett, Jr....

Eric Barreto (Ph.D., Emory University) Associate Professor of New Testament Luther Seminary I first discovered that I loved to teach when I was 19 years old at the front of a classroom of 70 adolescents in the city of Urumqi, a huge city in northwest China. Supposedly, I was teaching...

Roger Nam (Ph.D., UCLA) Visiting Professor, Sogang University, Graduate School of Theology (Seoul, Korea) Associate Professor of Biblical Studies, George Fox Evangelical Seminary (on sabbatical) I will always remember my first time in the front of a class back in 2006. It was a small classroom, seminar style. The magical...

New deans come into the office of Chief Academic Officer in varied ways. Some aspire to the work, others are called, some are pressed into service, and some poor souls are voted in during a missed Faculty meeting. While larger...

Management is easy, leadership is hard. Most theological school deans can get up to speed on educational program management in relatively short order. It takes about three to four years to learn the finer aspects of the job, but, given...