May 25 2018

by Najeeba Syeed-Miller, Claremont School of Theology

photo of a river confluence

In a world in which institutions, individuals, and states function beyond (and in some cases even circumvent) national boundaries, the importance of examining transnational functions of education becomes an increasingly vital line of scholarly inquiry. With limited space in this essay, a full explanation of the term “interreligious theological education” is not possible. Building on the scholarship of David Roozen, Heidi Hadsell, María Isasi-Díaz, Eboo Patel, Catherine Cornille, Judith Berling, John Thatanamil, and others, I consider five common components that undergird the scaffolding of interreligious education in seminaries; the engagement may range from one encounter to a fully developed course of study in this area:

by Namsoon Kang, Texas Christian University

photo of a river confluence

In an era of globalization, one finds it hard to draw a sharp line between the local and the global due to the interconnectivity of our life in the world. In the 1980s, a word emerged to illustrate this connectivity of local and global: glocalized. What people used to perceive as local is now inevitably intertwined with what people traditionally considered global. Everything interrelates with everything else. In this rapidly changing contemporary world, where globalization and neo-imperialism impact the concrete reality of people both within and outside Christianity, at home and abroad, determining how to understand/construct Christianity in terms of its theological education, discourse, and institutional practice in various parts of the world, and how to form a worldly coalition and solidarity, have become more pressing issues than before.

photo of a river confluence

As I was editing Namsoon Kang’s essay on “Radical Border-Crossing,” my American-born daughter told me of her friendship with an international student at the University of Iowa. She and her new friend from China exchange meals in their student apartments in Iowa City. They alternate Chinese and American foods, taking turns cooking for each other. They discuss holidays like Valentine’s Day or the Chinese New Year, phrases like “I love you,” and customs like dating. The rhythm of their “culture or context comparison” is this: “We do this, you do that. What do we have in common?” Of course, I probed about the matter of differences. Risk-takers that they are, the counsel was this: “You have to be willing to say, ‘Ooh, let’s try this!’” Perhaps in the rhythm and risk of these mundane yet microcosmic moments on a university campus, there is a hint of the promising future of transnational encounter in education.

 

photo of a river confluence

Barrett, Betty J. "Is ‘Safety’ Dangerous? A Critical Examination of the Classroom as Safe Space." The Canadian Journal for the Scholarship of Teaching and Learning 1, no. 1 (2010): article 9. doi: http://dx.doi.org/10.5206/cjsotl-rcacea.2010.1.9.

Chakrabarty, Dipesh. Provincializing Europe: Postcolonial Thought and Historical Difference. Princeton: Princeton University Press, 2000.

Conde-Frazier, Elizabeth, S. Steve Kang, and Gary A. Parrett. A Many Colored Kingdom: Multicultural Dynamics for Spiritual Formation. Grand Rapids: Baker Academic, 2004.

Esterline, David, Namsoon Kang, Joshva Raja, and Dietrich Werner, eds. Handbook of Theological Education in World Christianity. Eugene, OR: Regnum Books, 2010.

Fernandez, Eleazar S. Burning Center, Porous Borders: The Church in a Globalized World. Eugebe, OR: Wipf and Stock, 2011.

by Kate Ott, Drew University

Every year as the AAR Annual Meeting approaches and closes, I am struck by the instances of sexual harassment that are relayed. Maybe I hear about more of these because of my past role in training and research related to clergy sexuality education, my interest in sexual health as a professional ethics issue, or because I’m a woman (more about that in a later section).  

by W. Anne Joh, Garrett-Evangelical Theological Seminary

Albrecht Dürer's "The Teacher, the Clergyman, and Providence"

At most institutions, mentoring happens capriciously, accidentally, selectively, informally, and sporadically. It is usually characterized as a one-on-one, discreet relationship that is decentralized and unmoored from the very life of the institution. However, good mentoring is about guiding and assisting the birth of a unique scholar—a scholar who can find her own sense of professional identity. This understanding of mentoring places it at the heart of institutional life. Thus a contribution to the emerging theological landscape would be finding ways to deepen and broaden our practices of mentoring within and across institutions. This effort would include thinking more precisely about the distinctions between mentoring and advising, as well as the formal and informal dimensions of mentoring.

by Erik Owens, Boston College

The distinguished University of Chicago professor Jean Bethke Elshtain died in August at the age of 72, leaving behind a massive body of published work: hundreds of scholarly articles and chapters, many authored and edited books, countless opinion pieces, reflections, op-eds and interviews. She won dozens of awards and received prestigious honors from institutions and governments around the world. She broke barriers as an accomplished female professor and as a Christian political philosopher. She was a remarkable woman, as a wide array of obituary encomiums have affirmed in recent weeks.* I had the privilege of knowing her personally and professionally over some intense and exhilarating years as her graduate student in the religious ethics program at the Divinity School, and we remained in frequent contact in the years after.

Nelly van Doorn-Harder was born and raised in the Netherlands where she earned her PhD on the topic of women’s monasticism in the Coptic Orthodox Church of Egypt at the Vrije Universiteit of Amsterdam. Before moving to the USA, she was director of a refugee program in Cairo, Egypt and taught Islamic Studies at universities in the Netherlands (Leiden) and Indonesia (Yogakarta). She held the Surjit S. Patheja Chair in World Religions and Ethics at Valparaiso University from 1999-2009. She then moved to Wake Forest University, where she has been a Professor of Islamic Studies since 2009.

Emily Bailey, University of Pittsburgh

I have to admit that despite how ridiculously excited I am to be nearing the final stages of the graduate school process—to get into the classroom and put some of this knowledge to practical use—I’m a bit afraid of the students who will be sitting on the other side of the desk. We’ve all experienced it in some capacity; a room full of eyes staring at us, brimming with expectations, and if we’re lucky, even interest. However, as I observe the next generation of students I can’t help but be aware of a new set of expectations they have for their faculty—the kind of expectations that leave me wondering if we, as future instructors, are fully prepared.

by Bonnie J. Miller-McLemore, Vanderbilt University

Almost twenty years ago, when considering pregnancy a subversive state bearing “generative lessons unknown to men and angels,” I made the following remark: “Serious involvement in child bearing and rearing involves an . . . unrelenting tug of attachment, what Kristeva calls a pain that ‘comes from the inside’ and ‘never remains apart. . . . You may close your eyes, . . . teach courses, run errands, . . . think about objects, subjects.’ But a mother is marked by a tenacious link to another that . . . never quite goes away .” (Miller-McLemore, Also a Mother, 143. See also Julia Kristeva, "Stabat Mater," in The Kristeva Reader, ed. Toril Moi, Columbia University Press, 1986: 166)

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