A Journal for United Methodist Clergywomen
Transcription
A Journal for United Methodist Clergywomen
A Journal for United Methodist Clergywomen EDITORIAL CIRCLE Susan Beehler Marion Jackson EDITORIAL ASSISTANT Rosanne Johnson DESIGN Lisa Moore COVER ILLUSTRATION Chris Suerdieck is published periodically by the Section of Elders and Local Wellsprings: A]ournal for • Pastors, Division of Ordained Ministry, General Board of Higher Education and Ministry of the United Methodist Church, P.O. United Methodist Clergywomen Box 340007, Nashville, TN 3 7203-0007 POSTMASTER: • Send address changes to Wellsprings, P.O. Box 340007, Nashville, TN 37203-0007 1 nvitation ou are invited to create a journal of clergywomen. This journal is forum for our collective experience and emerging stories as women in ministry. Our hope is to: ____,'5- a • make connections with other clergywomen; • exchange our imaginings, knowledge, and ideas; • call forth the creative spirit that exists in each clergywoman; • nurture creativity through worship, music, visual arts, dreams and dance; • share our pain and anger; • dance our joys and laughter; • speak grace and compassion; • seek authentic expressions of spirituality and celebrate our diverse experiences of the divine; • reclaim the essence of the gospel as revealed in the life, death, and resurrection of Jesus Christ; • provide for inclusiveness and affirm our diversity; • advocate for women and all of creation; • engender dreams, transformations, and a vision of wholeness in the church. 1 We proclaim with Bishop Leontine Kelly, "Wellsprings of hope--it may well be the women of The United Methodist Church." This journal is dedicated to that hope. ~ WINTER 2002. VOL . 10 NO . 1 "Remembering" the journal guide THE INVITATION 1 THE EDITORIAL CIRCLE 4 spinning the sacred yarn \;l A L I TA N Y 0 F R EM EM 8 RA N CE Cynthia Harvey 7 0 gathering the clouds of witnesses T ELL M E A ST 0 RY Marie Palmer Williams FAMILY MEMORIES Jenny Lannom 2 10 13 ~ connections NEW MODELS FOR MINISTRY Parish Nursing: A Ministry of Love and Who Iistic Health Nancy Jo Johnson 15 mists-margins-meditations REMEMBER I NG THE DI AS PORA Connie Jackson QUESTIONS .FOR RETREAT AND REFLECTION 18 22 actions/ref Iect ions REMEMBERING THE CONSULTATION A Sabbath Along the Path Carolyn Bohler 24 Tending Cycles of Sabbath Mary Elizabeth Mullino Moore Sabbath Rhythm Bonnie Brann Mama Cindy Beverly Errickson 26 36 38 the creating spirit A LI MER IC K Annette Sorensen 23 H 0 LY S0 NG Susan Beehler 40 B L ESS ED Sara Lee Hinnant 44 high I ights NEWS/ANNOUNCEMENTS )) 46 Clergywomen's Retention Study Historically Black College Georgia Harkness Scholars Quarterly Review A Shared Journey Opinions 46 46 46 46 47 47 On The Record 48 Jurisdictional Clergywomen's Consultation 48 3 ~ editorial c ire Ie Remember Well the Days 4 On July 19th my mom celebrated her 95th birthday; so I decided it was time to throw her a party. Now I knew that she might look like a deer in the headlights during this activity, but I believe when a person hits 9 5, something special should happen whether they realize it or not! As I thought about the guest list, I realized that I needed a grand party, one that could celebrate these days of elder care and honor mom for the years she has spent in this world. I decided to have a big blowout. I invited Mom's three long time friends - Myrtle, Beulah and Edna who I affectionately call the "Valley Girls" and all the friends who have shared my mom and our story these many years. It was an eclectic group that included my aunty and cousin from California, the neighbors, University ofTexas music department colleagues, the counseling support group women, an ecumenical mix of church folks, women from Hacienda Springs, singers who have been in our musicals, spouses, kids, and even a couple of old, old high school buds. And in the midst of them all, there was mom - the quintessential guest of honor, greeting folks like she knew who they were, opening cards and packages, even blowing out all the birthday cake candles in one breath! She was making memories out of memory and in spite of memory loss enjoying the memory of the moment. It will take memories to sustain my spirit in the midst of days without memory. I keep the birthday cards all tied up in a little bundle on the table near her. We get them out and recall the party, some days more vividly than others. But they are a touchstone that we had a party, and we were together with friends and memories celebrating 9 S years of living and being. This Wellsprings issue is a similar touchstone, offering memories of a celebration of clergywomen who gathered to be in memory together and to gather new memories for the journey. Remember well the days. Susan Beehler Baltimore Washington Conference [See Holy Song on page 40] Sweet Memories I remember the nights Soon Hwa, my house mate, and I would sit and watch Wheel of Fortune and Jeopardy followed by the news on the Korean channel. She learned idiomatic English by watching the American shows; unfortunately, I picked up no Korean by watching the news. I remember pots of rice, tofu, kim chi and bean curd. Sometimes we lived in the house alone; some semesters we had other house mates. All of us trying to get through the rigors of graduate school. I remember Bernice - a friend since kindergarten. After playing we would walk each other home. First I would walk her home, then she would ask her mother for permission to walk me half way. Of course, she walked all the way and then I would ask permission to walk her half way. Back and forth we would go until a signal reminded all the kids in Montclair to head home - the street lights came on. I remember Barbara, an AME minister who took me under her wing when I began serving in Atlantic City. She explained that even though my map showed the ocean as being on the east, in Atlantic City that was south; north was east, west was north and south was west. She carefully explained how the numbers got bigger when you went "down beach" and smaller traveling uptown. Arkansas Avenue was not pronounced like the state name but Ar-Kansas. At the foot of Ar-Kansas Avenue was the famous "Chicken Bone Beach." I learned a lot from Barbara. 5 I remember Penny with whom I shared cancer stories; Joy my floor mate at Princeton Theological Seminary; and Pat, the fifth woman in three years sent to seminary from First Baptist Church in Montclair. All of them, Soon Hwa, Bernice, Barbara, Penny, Joy and Pat are now part of my memory. Their earthly tent discarded, they live in spirit in my heart and thoughts. Remembering is a crucial part of life. Remember who birthed you. Remember your God. Remember your baptism. The pages herewith are filled with remembrances : the consultation, our youth, the neighbor, family members. Enjoy this fall/winter issue. May it bring to mind your own sweet memories. Marion Jackson Greater New Jersey Conference Send all editorial circle correspondence to: Wellsprings Division of Ordained Ministry Section of Elders and Local Pastors P.O. Box 340007 Nashville, TN 37203-0007 [email protected] Wellsprings is sent free to every United Methodist clergywoman. For all others, subscriptions may be purchased at a cost of $7 .00 for two issues. Checks should be made payable to the Division of Ordained Ministry, U.M.C., and sent to: 6 Wellsprings Division of Ordained Ministry P.O. Box 340007 Nashville, TN 37203-0007 (f) D :J :J :J OU r-+ :::;(1) (f) Q.) litany of remembrance a I remember . . . . . .my father's better-than-anybody's French toast. ... waking up on a cool spring morning to the smell of honeysuckle growing outside my opened window. . .. running away from home to my grandmother's house (across the street) carrying my 60's hot pink psychedelic suitcase. She would harbor this fugitive in closets and under the bed, with a wink in her eye, when my parents came looking for me . . . .waiting to hear the results of a student election in high school. . . .leaving for college with everything I owned stuffed into my blue Toyota Corolla, my waving parents growing smaller and smaller as I drove away. ... the excitement of going to work at my first job out of college . . . .walking down the aisle with my soul mate waiting for me at the other end . . . .the warmth of my newborn daughter as I held her close. .. .the weight of the bishop's hands on my head at my ordination. My remembrances are a litany of my life, my faith journey, filled with the people I love and the experiences that shaped who I am. I can taste the mouth-watering French toast. I can smell the honeysuckle; feel the butterflies in my stomach as I sit in my last class at Big 0 ~ (1) 0... '< Q.) ~ :J 7 ~ 8 ~ Spring High School waiting to hear the announcement of the class election. I get anxious all over again at the thought of starting college or getting married. I can feel the tenderness of my Elizabeth's little fingers as she wraps them around mine. I can hear and feel those awesome words of Bishop Alfred Norris, "Cynthia Fierro Harvey. take authority as an elder of the Church to preach the Word of God, and to administer the Holy Sacraments." Other not-so-pleasant memories shaped me as well: the phone call announcing the death of one I loved, sitting in the doctor's office with a friend waiting for a diagnosis, learning a precious friend has returned to a life of drugs and alcohol. These merge into the verses of my life litany. Remembering is an important essential of our faith, a wonderful gift from God. The New Testament speaks of remembering over 5 6 times. Remembering is what connects us to one another as we are connected to our past. In an instant we can be a kid getting into the dental chair for the first time, or that college grad ready to conquer the world. Remembering is also practical. What would happen if you did not remember what the red light meant at the intersection? Remembering is practical, but for some memory fails . The debilitating disease of Alzheimer's leaves many with the inability to remember. My father is in the beginning stages of this dreaded disease and each time I visit him, I am joyful that he can still remember who I am, knowing the day is near when he will not remember my name or face. We remember that we might not forget. One of my most powerful experiences was a visit to the Children's Holocaust Memorial in Israel. The names of the children killed during the Holocaust are read in a rhythmic cadence as four burning candles are reflected in the octagonal room lined with mirrors. The burning candles create 1.5 million points of light, floating in a room of vast darkness to commemorate the lives of the children who perished during the Holocaust. I will not forget the overwhelming feeling as my group exited the memorial. In total silence, tears flowing down our cheeks, the memory of those children lingered. As I revisit that memory now, few words can describe the experience. We build memorials that we might not forget. Soon a memorial will be erected at Ground Zero in New York City that we might never forget those whose lives were lost on September 11. Many of us have personal memorials. I have an office filled with mementos of people and places important to me. Pictures of family and friends, gifts made by children, special gifts given at significant points in my ministry - all serve as reminders of experiences events and people I do not want to forget. Each represents a story: each is a memorial that I might not forget. Remember when God said to Noah, "Whenever you see a rainbow, remember my promise that I will never destroy the earth by water again." When Abraham built an altar at Shechem, the place where God spoke to him, the promise and the altar were signs of remembrance, symbols that they might not forget the God who had brought them thus far. Remembering was important in biblical times: Peter remembered what Jesus told him would happen before the cock crowed twice. Paul prays, "I thank my God for every remembrance of you." Jesus' own words admonish "Do this in remembrance of me." As clergywomen our litany of remembrance is just beginning; our memorial building has just begun. While the litany may not be long or the memorials numerous, they are indeed rich and filled with God's grace. Many women have shaped me in ministry - some clergywomen, some family members, some children. My own daughter continues to shape me in powerful ways as she matures and creates her own litany of remembrance. Remembering is that which calls us to be one, to be a community It connects us to God, to one another, and to the mission of Christ. Remember the words of Paul, "The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing of the body of Christ? Because there is one bread, we who are many are one body. for we all partake of the one bread." ' Corinthians 10: 16-17 (NRSV) Remembering in community shapes us as individuals and remembering as individuals shapes us as a community We are made one through our remembrances. Remembering is an important measure of our faith. Remembrances form the litany of our lives as well as the litany of our faith journey. So, go build a few memorials and begin to write your own litany of remembrance. Cynthia Harvey South Central Texas Conference 9 ~ Cf) Q) Cf) Cf) Q) c -+-' 4- 0 Cf) -0 ::J 0 u Q) ..c -+-' tell me a STORY bD c 1..- Q) ..c ro bD 10 ~ When my children were young, one of our bedtime rituals was storytelling. Most of the time this meant my husband or I would read them a favorite story; but sometimes they would say, "Don't read to us. Tell us a story of when you were little." Then we would have to reach back in the files of our memories and pull out the tale of some great adventure or some favorite trip, telling it with complete details of who was involved, exactly what happened, and if there were consequences. Sometimes the stories we told would have only one character, the teller; but often they involved a brother or sister, our parents, or even our entire family. Sometimes before I realized it, I would be telling my children a story I really didn't want them to hear because I had done something I shouldn't have or something that was dangerous. Like the time I was messing with my older brother's pet alligator; it got out and bit me when I was trying to get it back in its tub! The children just loved those stories!! I have wondered why hearing those stories is so imponant to my children, and why I feel so cheated now because I can't hear my parent's stories. I believe it's because of a deep yearning within them to know who their parents are. As they hear my story, it helps them understand more of who I am. Hearing what happened to me as a child helps them understand why I do things I do and have the attitudes I have. They understand why I am so adamant about having things a certain way in our family life. Secondly, as their understanding deepens about who I am and where I come from, it increases about who they are and the factors that have shaped their lives. They begin to understand the generationto-generation idea. Then they can make better decisions about their own lives and futures . Thirdly, as they live more of their own lives and make decisions about their own futures, they can see and sometimes foresee the changes they need to make to move forward or to accomplish goals. As my daughter moved through her senior year in college, she made decisions about what she would do after graduation. She shared some of those plans with me. Since she was in seventh grade she has said God has called her to ministry; and she has done much to cultivate her gifts. During the past two years she has been journeying through the candidacy process and decided to go to seminary. However, late last fall she told me she wasn't sure she would return to school. She thought maybe she would just work a year and then see. I was confused and brokenhearted. Several days later, in a long letter I shared my thoughts and feelings, including some concerns that she might be dealing with a change in belief about women in ministry. In the answer she returned, Sarah told me how much my journey has affected her throughout her life. "Mom" , she said. "How can I know you and your ministry and think that? If anything, I am even more convinced than ever that God does call women into ministry and that God is calling me into ordained ministry." She is going to seminary, and I am absolutely certain that listening to my story and the stories of other friends in ministry affected her decision. At the center of our faith are sacraments of remembering: recalling what Christ has done for us in giving of himself, and that God has marked us and called us to be a part of the family. As we share in these sacraments our faith is formed, enlivened, enriched. We learn who we are, who we are called to be, and how we become who we are called to be. 11 As we remember, we learn who we are as women in ministry. As we remember and retell the stories of those who have gone before us in the faith and in ministry, we are strengthened. Learning who they are who have gone before us enhances our awareness of what we are called to do and we learn how to accomplish what God is calling us to do. Tell me, woman, the story of when God called you into ministry. I have a deep yearning to know who you are. Marie Palmer Williams Monroe District Superintendent Louisiana Conference 12 family memories Molly Kent is my mother's sister. Her home has become the repository of generations of family memories. Aunt Beth's desk, photos and stories of great grandparents and other relatives are available for any nostalgically minded family members. My wedding dress still "lives" in her attic! Her ability to remember stories about not only her Pennsylvania childhood but that of her nieces and nephews reconnects me to my larger story. Her willingness to tell and retell stories and memories taught me the importance of family and helped me form a sense of identity in the larger family picture. I always felt special in her home. It was around her table - tables as the family grew - that my extended family gathered for special holiday meals and family celebrations. One Christmas tradition that Aunt Molly observed was making fudge . It was one of the first things I looked for as I entered her house! That wonderful chocolate dessert provided a sense of comfort for me, not only because it was so delicious and smelled good, but because it represented a sense of constancy. I could always count on it being part of the celebration and was never disappointed. I am grateful to Aunt Molly for having the spirit of re-connection and for sharing that spirit with the family. 13 Molly's Easy Chocolate Fudge 2 cups sugar l/2 cup canned (evaporated) milk 3 T. white Karo syrup 1 T. stick margarine Combine the above ingredients and bring to a boil. Boil until the mixture forms a soft ball in water. Remove from the stove, add, in this order, and blend: 2 3 4 1 T. cocoa T. peanut butter T. marshmallow creme t. vanilla Blend well and pour into a buttered dish. Let set and cut into squares. Jenny T. Lannom Texas Annual Conference Recipe by Molly Kent, a beloved aunt and United Methodist laywoman from First United Methodist Church, Houston. 14 ~ NEW MODELS FOR MINISTRY Parish Nursing: a and ministry of love who Iistic health "Nancy, why don't you consider being a parish nurse?" This question asked of me by a pastor several years ago was the first time I had heard of a parish nurse ministry. Personally, it also was a perfect time for me. I had been praying for guidance regarding how the Lord now wanted me to serve. I now know that the timing of this question was a God-incidence more than a coincidence. Right after that experience, I read an article advertising a parish nurse class that was to be held at a local seminary. What does a parish nurse do? What is required to become a parish nurse? These are questions that I asked, and now are often asked of me. As a nurse educator, I have taught nursing in a variety of academic settings, including serving as a short-term missionary nurse educator in Lahore, Pakistan. It always frustrated me that I could not offer any type of spiritual options for my patients. I often prayed for my patients, but not with them, unless of course, they specifically asked. My teaching has always been based on the concept that our bodies are an integrated unit; that is, what happens to one part of the body affects all parts of the body. When I saw that article describing parish nursing as a ministry based on the concept of wholistic health, 15 16 ~ that is ministering to one's body, mind and soul, .I felt certain that this was the work I had been praying and looking for. This has proven to be so. Originating in the early church tradition that provided health care, the ministry of parish nursing is based on Luke's gospel (9: 2) which states . .. "and he (Jesus), sent them to preach the Kingdom of God, and to heal the sick." Both the Old and New Testaments are filled with examples of divine healing. For example, Ps. 30 :2 "O Lord my God, I cried to you for help, and you healed me;" and again in Luke 6: 18 .. . "They had come to hear him and to be healed of their diseases; and those who were troubled with unclean spirits were cured." This last verse is an excellent example of the concept of the integration of the physical, mental and spiritual needs of our bodies. Therefore, a spiritually mature registered nurse, preferably one with a B.S. degree, whose ministry is based on promoting wellness, and who is committed to wholistic healing ministries is a vital addition to a church. It is highly recommended that she attend a parish nursing class. Studies have shown that there is a connection between one's religious beliefs and one's health. L.J. Wylie, in his book Parish Nursing, The Developing Practice, states, " . .. the entire community of faith globally has no more important mission than health and healing." (p. 11) Parish nurses work in a church setting, performing many types of duties for a congregation. Besides facilitating healing services, these duties include health education and counseling, coordinating and teaching health volunteers, visiting private homes, nursing homes or hospitals, explaining community resources, and clarifying the close relationship between faith and health. They do not perform hands-on nursing care, but they can assess and recommend health care options. I discovered a great need for classes and support groups on a variety of subjects, as well as individual, confidential counseling for members of the staff, and the congregation. A ministry for all ages, parish nursing is also a ministry of walking beside a person or family following the precepts of Christ's wholistic ministry I found that even though I knew God had called me and was guiding me, many churches were slow to grasp the concept of this specialized ministry. It took three years before I got a position as a parish nurse. During that time I was able to explain this ministry to many churches, which helped to increase my faith and my resolve to answer my call. The position I accepted proved to be more fulfilling that I could have imagined, for me, for the staff, and for the congregation. It was a perfect match. But then, that is what being obedient to our Lord's call is all about. Rev. Nancy Jo Johnson is an ordained deacon in the UMC, a nurse educator, and a parish nurse. She lives in Newmarket, NH, where she is a parish nurse consultant and presents various programs on wholistic health. Nancy Jo Johnson North Central Minnesota Conference 17 Cf) c 0 +-' m +-' uCl) E I Cf) c b.O 1.- m E rem em beri ng I Cf) the DIASPORA +-' Cf) E Diaspora: the breaking up and scattering of a people. 18 ~ When I returned to my home church, Newman Memorial United Methodist Church, Brooklyn, New York, after retiring, I learned that no special historical events resulting from the Diaspora of Africans in America were celebrated or highlighted. I felt strongly that a church, whose congregants were people of African decent and from various parts of the world, should do something special for Black History Month. Four years ago I developed a program called, "Remembering the Diaspora," held usually on the second Sunday in February. In this program we strive to tell the stories of our ancestors, using their music and, wherever possible, their words, atmosphere, their food, and clothing. It's a way of remembering them and honoring their lives. The service lasts about two hours and attendance at these services has increased steadily each year. The Setting In 2002 we used a pre-civil war camp meeting setting. We began with establishing the climate for a scenario. We chose a meeting. In reality, the slave owners and their overseers strictly governed camp meetings, or any meetings of slaves. Their presence was mandatory. For our purposes, we needed a service where the slaves felt free to worship as they please, without the slave owners or overseers around. So we produced a dramatization that took the slave owners away from the plantation, giving the slaves a rare opportunity to be themselves among their families and fellow-sufferers. The time of the story varies; we chose 1850. The cast included a preacher, an exhorter, a drummer, and singers and dancers. A description of the story was printed in the church bulletin and provided historical background and social understandings. For our story, the slave owners are away attending a meeting with insurance company representatives in Atlanta. Their absence provides the slaves and their families the time for unguarded praise and worship, commiseration, thanksgiving, and celebration. The sanctuary became the field where the slaves were gathered; slave owners were nowhere in sight, and overseers looked the other way. The services began with the clergy and choir marching in to "Kum Ba Yah." This song is available in a variety of arrangements. We marched, accompanied by the fabulous beats of an African drummer. The components of the evening were singing/ drumming, preaching, dancing, exhorting. We used Negro spirituals for much of the music. The Exhortation After the pastor and choir have been seated, as worship leader I exhort, greeting the gathered with words that convey encouragement. I explain that although they are enslaved, they are human beings of worth. The exhortation normally declares how they, too, are made in the image of God. Paul's declaration about slaves being obedient is contrasted to Jesus' ministry of setting the captives free. During the service the leader, or anyone, may mention other historical points or related information. For example I explained that in many states, it was against the law for slaves to learn to read and write. I offered examples of the work of famous and not so famous slaves who taught themselves to read. The exhortation is used to inspire, stir up, encourage and provoke thought, being mindful not to overload the listeners with too many facts. After all, this is a celebration. Music and singing are used periodically throughout the services. The exhortation is a crucial portion of remembering the Diaspora. As the exhorter, I connect statements with traditional songs. For example I may mention a personal experience or struggle and segue into a song relating to that experience. I mention my talks with 19 God where I asked, "Lord, how come me here"? These words are found in a spiritual entitled, "The Slave's Lament." In it a slave woman pours out her heart to God. She tells God there's "so much evil here." .. . They "took my chillun away" .. .I wish I never was born:' Like Jesus ' cry, "My God, my God, why h.ave you forsaken me"? the woman asks, "Lord, how come me here"? This lament may be followed with the song, "I'm So Glad Trouble Don't Last Always;' because the slave was resilient and knew he/ she had to "keep on keeping on." They lived as though they knew slavery would end eventually. At different times in the service, other presentations are introduced. To bring up a singer, for example, the leader might say, "We have Miss Clarissa here. She sure can sing pretty. Please give us a song." To introduce the female drummer, I reminded the congregation of the importance of the drum in the history of people of African descent even into slavery. Slaves often used resources to improvise for things lost and denied them. Using local talent is an excellent way to bring the community together over a common concern. Choirs, singers, soloists, preachers all find this setting bringing new insights to an old story. The soloists may choose Negro Spirituals or modern gospel selections; each is beneficial. We include an offering; which for us is a way to support justice issues within the national church or in the local community. We also allow time for recognizing visitors from other plantations and, if time permits, talent in the audience. 20 ~ The Music Some of the spirituals we used include: "Lord, I Want to Be a Christian." For that song, we emphasized the words, "in my heart" knowing the slave understood that being a Christian was a matter of the heart, not just the mouth. The slave owner said he was a Christian, but he owned and often mistreated slaves. Other appropriate spirituals : "You Got a Robe," "Talk About a Chile That Do Love Jesus," "Is There Anybody Here Who Love My Jesus;' "God's Gonna Set This World on Fire; "Sometimes I Feel Like a Motherless Child," "So Glad I'm Here in Jesus' Name," "City Called Heaven;' "Give Me Jesus," "Steal Away;· "Walk Together Children," "Balm in Gilead," and "O Freedom." Spirituals and modern social justice songs from existing groups like Sweet Honey in the Rock provide our children with an authentic connector to our ancestors. Movies, popular literature, and even history books may have pre- sented a negative picture of slaves, however, slaves were not "childlike, docile". If we really listen to their spirituals, we see that the enslaved were fully aware of their dire circumstances. They were astute judges of their oppressors and protested as best they could. They said God was "writin' all the time" and that "He sees all you do and hears all you say.'' They warned, "You better min' what you talk and min' what you talk.in' about." They saw freedom as a possibility and rhetorically asked, "Didn't my Lord deliver Daniel?" and answered "Then why not everyman?" Slave songs warned that "God's gonna move this wicked race, and build him up a nation that shall obey." Remembering and Honoring Ancestors Each year in our Diaspora program, we strive to tell the stories of our ancestors through their music and, as much as possible, their words. It is our way of remembering and honoring them. If we don't remember them, who will? In ignoring them, are we not saying their lives are without worth? We ended our service marching to the drums and singing, "Walk Together Children." After the service we feasted on foods from the Diaspora. In our congregation we are blessed to have Africans from Africa, North and South America and the Caribbean who help us with every aspect of our celebrations. May our attention to this incredible historical story of faith and hope encourage celebrations of praise and thanksgiving to the "God of our weary years" and "keep us forever in the path, we pray." Connie Jackson New York Conference 21 questions for retreat and reflection 22 ~ 1. What important stories do you remember from your childhood? How have those stories influenced your life? 2. What is the prominent story in the corporate memory of your culture or family of origin? How and where does it sit within your personal story? 3. What do you want people to remember about you? 4. Consider the possible different remembrances of the same event between two or more. Adam vs. Eve Sarah vs. Abraham Tamar vs. Judah Sarah vs. Hagar The crucifixion through the eyes of the women vs the male disciples. How does any of the above play out today? Generally in society? Between you and a friend/spouse/family member? 5. Some memories are unpleasant or uncomfortable. Where was God during that time? Where is God now as you recall those memories? Things to do 1. Write a litany of remembrances. 2. Start a new tradition in your family or circle of friends 3. Spend time with an aging member of your family/church / community and listen to what they remember. The above is not all encompassing and some may not be of concern for you. Consider your own questions. a limerick There once was a clergy from Kent, Her ministry inconsistent, She was forced to move But then found her grove And now her days are well spent! Annette Sorensen Director, Starfish Ministries New Mexico Conference 23 (/) c 0 +-' u (1.) '+(1.) -l....... ( /) c 0 +-' u m remembering the CONSULTATION a 24 sabbath along the path Thirty-nine smiling clergywomen joined for lunch celebrating our time at United Theological Seminary. Dr. Ai Ra Kim, the first graduate from the United Methodist Church Women of Color program and our Sociology of Religion professor, offered grace. We recalled "Sabbath moments" from our time on campus, beginning with earliest graduates, including Kathy Nickerson Sage from the 1970s, to those members of the 2 0 0 5 graduating class. Most were in the Master of Divinity degree program, but one recently graduated with the Doctor of Missiology degree. Several were in the D.Min. program, and a few were in the Master of Arts in Religious Communication, or the Master of Arts in Specialized Ministry programs. Our soothing, joyous, humorous "Sabbath" times included: • Playing volleyball with faculty and students on campus • Attending chapels and worship • Holding classes in faculty homes during the energy crisis of 19 74 •Advising-supervised ministry groups, "Core Group" • Common meals • Community gardening •Throwing pots in the pottery studio •Marjorie Suchocki's graduation address •The Harriet Miller Women's Center events and relaxing room • Praying with other students •Driving to the Buffalo campus with other New York students from miles away • Mealtime with students during Buffalo marathon classes lunch breaks • Holding a memorial service for a cockroach found in the dorm room • Professor Dennis Benson jumping up from behind the pulpit in chapel as "Batman," shouting: "All you Superheroes, lay down your heavy burdens" •The annual "Turkey" imitation provided by Professor Jim Nelson •The jogging path and playground •Help getting rid of a headache, by a dorm-room neighbor • The loving care of Phyllis Schaefer, a precious field education staff member • "Homecoming" football game between faculty and students, with a "queen" riding on a car • Liturgical dancing •The community of Scarritt Bennett Center for Diaconal Studies • Seeing a very pregnant Professor Carolyn Bohler walking to class • Support as a single mother on campus • Senior Banquet festivities and "roasts" What a Sabbath moment it was for me to see these women graduates and students, many of whom I knew from teaching at United for the past twenty years! What an affirmation to hear that seminary itself was, for most of the women, a Sabbath along their life path. United Theological Seminary luncheon Carolyn Bohler California Pacific Conference 25 tending cycles of sabbath I come to you feeling heavy with a series of crises among people close to me. I come to you burdened with global conflicts - in Afghanistan, Pakistan, India, the United States, the Sudan, Haiti, Israel, Palestine and many other parts of the world. I also come to you overwhelmed with the joy of being with you, the joy of so many women gathered, of communion with dear friends, and the joy of God's Spirit moving in this place. This is a Sabbath time in a Sabbath place. With that awareness, I turn to the theme of this time, "Tending Cycles of Sabbath." 26 ~ Sabbath is a time A time for land to rest, A time for animals to lie down and be restored, A time for people - rich and poor, slave and free To rest and be reborn! Sabbath is a place A place for land to lie fallow, A place for animals to lie down and slowly breathe, A place for people of all nations and religious beliefs, Of all social classes, cultures and ages To rest in peace, to gather in praise, To live in the hope of God's future always! Sabbath is a cycle A cycle that comes every week on the seventh day, A cycle that comes each day on the ringing of the hour, A cycle that comes every seven years, and seven times seven years, A cycle that moves God's creation toward Jubilee-A time for making the world right, For being holy in God's sight A space where lion and lamb can gather and rest, Where justice and mercy are put to the test, Where you and I are called by God to live our days, Loving creation and giving God praise, Letting go of hatred and strife, Giving ourselves to the promise of Life, that will bind our wounds and touch our souls until God's kin-dom and glory unfold! This morning the sun rose with startling beauty. Monday night it set in a dazzling, fiery sky. The sun's rising and setting proclaim the wonder of God and God's creation as the earth slowly cycles to enjoy the beginning and closing of day. In truth, the sun does not travel across the sky by day, but the earth slowly revolves, allowing us to see the sun and receive its gifts of warmth and light. The earth simply tends its natural cycle of turning and moving around its orbit. As it continues to turn toward the sun, all of its sides can receive the rays oflight. By tending to its cycles, the earth provides rest and restoration for all its creatures. Likewise, Sabbath is a cycle to be tended. The word 'tending' comes from the Latin 'tenir' meaning to hold. What does it mean to be held in God's hands? That is what Sabbath is : being held by God, being held between the beginning and end of time, being held by God's creation as we await God's future . Sabbath also encompasses the act of holding, holding God's blessings, holding God's creation, holding ourselves and others. The idea of tending cycles of Sabbath includes how the Sabbath commands call us to hold and be held by the Giver and Sustainer of life. In order to enjoy all of 27 ~ that holding, however, we have to release all the stuff that destroys life. Arms cluttered with life-destroying possessions and work, or with heavy, but positive possessions and work cannot be embraced. To get an embodied sense of being held, let us sing and move our bodies together in the hymn-prayer "On Eagle's Wings." And God will raise you up on eagle's wings, Bear you on the breath of dawn, Make you to shine like the sun, And hold you in the palm of God's hands. 1 28 This song suggests that Sabbath releases us from the weight of our burdens, for God raises us up. Sabbath releases us from the struggle to repair the world all by ourselves, for God bears us on the breath of dawn. Sabbath releases us from our own inadequacy, for God makes us shine like the sun. And Sabbath releases us from fear, for God holds us in the palm of Her hands. "For six years you shall sow your land and gather in its yield; but the seventh year you shall let it rest and lie fallow, so that the poor of your people may eat; and what they leave the wild animals may eat. You shall do the same with your vineyard, and with your olive orchard. Six days you shall do your work, but on the seventh day you shall rest, so that your ox and your donkey may have relief, and your homeborn slave and the resident alien may be refreshed." Exodus 23 : 10-12 (NRSV) A time of Sabbath is a gift to the land, animals, and people. Repeatedly in the Hebrew Bible, the Sabbath tradition is described as a gift of God. To keep Sabbath, then, is to care for God's gift (Leviticus 19:3; 25; Deuteronomy 15: 1- 18; Genesis 2: 1-3 ; Exodus 20 : 11; 21 : 1-6) . The Sabbath is a time of celebration and thanksgiving. It is a time of pause to be held by the Creator and the wonders of creation. Thus, it invites us, first, to release and then to receive and participate. RELEASE Tending cycles of Sabbath is like praying the hours of the weekday or resting on the Sabbath day. It is a way of living respectfully with creation, releasing our control while we wait upon God's nourishment, God's promises, and God's calling. What do we need to release in this moment of time? Playfully, reflect on the acronym S-A-B-B-A-T-H in relation to praying the hours of the day. S - SCAPEGOATING We surely must let go of scapegoating as the bell tolls the first hour of the day. Adam blamed Eve for eating the forbidden fruit, and Eve blamed the snake. They were punished as a result, but oddly enough, the Christian church still blames Eve. In the past 15 years, leaders in both the Southern Baptist and Roman Catholic churches have made statements pointing to Eve's sin as one of the reasons for not ordaining women. This scapegoating directly punishes women. The United States has been active in scapegoating during the post-September 11 weeks. The war rhetoric has identified our country with "freedom-fighting" and "fighting for peace," challenging other nations to be "with us or against us." 2 This is scapegoating, plain and simple, identifying two sides and then identifying one as good and the other as evil. What we can easily forget is that freedom has more than two sides. Through the history of the world, every war or conflict that has been labeled with two sides has left devastation in its wake. European settlers labeled Native Americans as "other" and thereby justified killing them, diminishing their cultures and lands. White American labeled Africans as "other," and thereby enslaved them. The United States labeled the Soviet Union as "other" and thereby contributed to a Cold War legacy of violence, so much so that we now seek another "righteous" cause. However appealing the temptation to fight for a righteous cause, the Sabbath tradition invites us to release scapegoating and, in its stead, to build a world of love, justice and peace. Of course, we can easily scapegoat church leaders and national leaders who scapegoat others for their own ends, but when we are most honest, we see scapegoating in our own families and congregations, and in ourselves. Breathe deeply and release scapegoating; practice Sabbath. A-APATHY As the bell tolls the second hour of the day, Sabbath invites you to release apathy. Apathy is the spirit that allows pessimism and hopelessness to overwhelm us and destroy our sense of agency. I was struck by a recurring theme in the two semesters that I taught "Issues of Women and Theology in Christian Tradition" at Candler School of Theology. Each student was invited to choose a focal theme for the 29 >-{l semester. Many white women chose the theme of suffering, and many black women chose the theme of hope. In one oral exam, I observed this common difference, and one white student asked why. A black student responded, "As as African American, I have to focus on hope because I do not have the luxury to dwell on suffering; we have to focus on that which lifts up and empowers our community." This wise woman was saying, we have to release apathy as we practice Sabbath in this classroom. This woman was refusing to give in to suffering; similarly, the white women were refusing to ignore it any longer. All of these women, in their distinctive ways, were committed to releasing apathy. 30 ~ B - BODILYTENSION As the bell tolls the third hour of the day. we are called to rdease bodily tension. This theme was raised with pizzazz in the clergywomen's consultation, and I will simply add one more possibility for release. Long ago a student taught me a relaxation exercise that she had read in a magazine. I have practiced it ever since, discovering that it renews my body by releasing the tension I hold inside.This is the secret. You lie down perfectly flat and perfectly straight. Then you imagine that every part of your body is being held by the ground beneath you. When you are thoroughly grounded, you imagine yourself being lifted by a cloud and, then, held by that cloud in a place that you love. As you are held there, take eight deep breaths and release them slowly. When I do this I silently say the mantra "Spirit" with each breath, knowing that I am breathing in Spirit and breathing it out. After the eight breaths, you continue to lie still and imagine the next moments when you will rise and move onto the next part of your day. When I rise from this practice of relaxation, I find that I am no longer holding onto stress; I am being held by God.To release bodily tension is to release oneself to Sabbath, whether it is done in an eight-hour sleep or a five-minute relaxation exercise. B - BOREDOM As the bell tolls the fourth hour of the day. we are called to rdease boredom, that state of mind that closes us to wonder and unexpected blessings. When we are overwhelmed with boredom, we are called to let it go and do whatever restores our souls: reading, hiking, praying, watching movies, knitting. A - ATTACHMENT TO GLORY As the bell tolls the fifth hour of the day, we are called to release attachment to glory. As openhearted as we might have been when we first said, "Here I am, Lord"; and as boldly as we may have said it a thousand other times, the attraction to glory burns brightly. Most of us succumb, at least occasionally, whether in competing with others or in trying to make sure that everyone knows we are really good people and good ministers. Praying the Lord's Prayer is am important Sabbath practice because it begins and ends with the glory of God: "Our Father, who art in heaven, hallowed be thy name ... For thine is the kingdom, and the power, and the glory, forever." Releasing our attachment to glory opens space to be attached to the glory of God. T - TREASURING THINGS When the bell tolls the sixth hour of the day, we are often at lunchtime and feeling very hungry. This is a time of the day when we are tempted to treasure things, to feed more than bodily needs, but to feed our cravings to accumulate treasures. Releasing our attachment to treasuring things can open space to treasure the works of God's hands, the glory of God's creation. H - HATRED TOWARD ENEMIES When the bell tolls the seventh hour, we have hopefully released so much poison that we are prepared for what might be the most difficult release of all, releasing hatred toward our enemies. A number of years ago, I was being undermined by a person who was technically my boss. The person was very subtle and good at this undermining game, but I soon realized that the game was not a figment of my imagination. I spent some time with a counselor reflecting on the situation and on my own pattern of forgiving and bouncing back. One day the counselor said to me, "Mary Elizabeth, the sooner you learn that you cannot trust this person, the better off you will be. This person will undermine you at every opportunity. and you need to remind yourself of that fact every day." At first I thought this was a cynical approach; however, I knew the counselor was right, so I followed the advice. The most amazing thing happened. I stopped expecting this person to support or appreciate me; I ceased to be amazed when the person actively undermined me. What is most amazing, however, is that I 31 began to love the person in a new way, not based on hopes that he would be kind, but based on who he was. The ability to accept him as he was came to me unexpectedly when I was fmally able to release my hatred. Releasing hatred frees space to love our enemies. RECEIVING AND PARTICIPATING We have been identifying Sabbath with release; now turn to the acts of receiving and participating in Sabbath, again reflecting on S-A-B-BA-T-H in relation to the hours of the day. 32 ~ S - STILLNESS As the bell tolls the eighth hour, we are called to practice stillness, to make the world right by first stilling our souls and awaiting the lead of God. Thomas Merton used to teach the monks of Gethsemane to begin prayer, not with words, but with silent awareness of their union with God; then, according to Merton, they would know what words to pray. Several years ago, when racial tensions were at one of their most explosive heights in this country, Thomas Merton predicted racial violence in Chicago. Martin Marty expressed disbelief in Merton's prediction, even anger that Merton, praying in his monastery in Kentucky, would feign to know what was happening in Chicago when people working hard for racial justice in Chicago saw the picture quite differently. Shortly thereafter, racial violence broke out, and Marty published a public apology to Merton. Merton, who had received the stillness of Sabbath, discerned something in the world that people in the midst of action could not see. The suggestion that stillness always or only comes in a monastery; it often comes in the middle of action. The practice of stillness - every hour, every day, every week, or every year - can calm the soul and enhance understanding of the world. This is why Mother Theresa and Dorothy Day began each day with prayer and celebrated Eucharist frequently. They were activists who daily received the Sabbath gift of stillness. A - APPRECIATION As the ninth hour is rung in, we are called to appreciate the bounties of God. Appreciation is the thanksgiving that stands at the center of Eucharist; it is the healing power of giving thanks to God and God's creation, even in the midst of struggle and hurt. Appreciation is a gift to be received and an act to be done. The more we give thanks, the more we will discern the gifts for which we can be thankful. B - BEAUTY The tenth hour is a time for ringing in beauty. To receive and participate in beauty is akin to Bishop Kammerer's opening her curtains and planting a garden,3 creating a place where beauty can bathe her days. B - BOLD VISION When the bell tolls the eleventh hour, the practice of bold vision may come. Sabbath is an eschatological sign in both Jewish and Christian traditions; therefore, Sabbath offers visions of God's future and invites bold participation. Consider Gershon Baskin's story of his friend Isaac Saada, a teacher involved in peace education in Israel and Palestine.• Isaac confided in his friend how difficult it was to teach his children to love and hope for peace because they had seen so many terrible things. They asked their dad how he could possibly work with the Israelis. He responded "that we had to believe in peace and that peace would eventually come." He elaborated that "the worst thing that could happen to them and to the Palestinian people would be if they filled their hearts with hatred." Soon after saying these words , Isaac Saada died in a shelling meant for terrorists. This story has an unhappy ending, but it reveals bold vision, a vision of peace for which Isaac Saada gave his life. IfSaada's life is not to be in vain, other people - Palestinians, Israelis, Muslims, Christians and Jews - will need to live with the same bold vision, even when faced with imminent danger. This is not a naive posture, but a decision to be a force for justice and peace. If Isaac Saada could do this in the midst of shelling, the human family can do it now in the aftermath of September I I, receiving and participating in bold vision. A - ADORATION As the bell tolls the twelfth hour, the invitation comes to practice adoration for the God who creates and redeems, reclaims and liberates. We are called to receive and participate in the Sabbath gift of adoration. T - TOUCH And now, the bell tolls the thirteenth hour, the hour when we receive touch. We are touched by human kindness , even amid devastation and 33 trauma. Rabbi Leila Gal Berner has told the story of a 21 -year-old Pakistani Muslim man who worked in the World Trade Center and had many friends there. This young man described his experience of evacuating building #7 and running to escape the towers. About five blocks from his office, he turned to look as the World Trade Center fell. As people continued to run, he fell with people running all around him. He was wearing a pendant around his neck with an Arabic prayer for safety. While he lay on the ground, he described how a Hassidic Jewish man came to him and read the pendant in Arabic out loud. Then, he spoke in a deep Brooklyn accent: "Brother if you don't mind, there is a cloud of glass coming at us, grab my hand, and let's get the hell out of here." 5 As the young Pakistani man told his story, he added that the Hassidic man "was the last person I would ever have thought who would help me."•Yet, this was the person who led him away from the sea of glass and debris. The young man concluded his story with encouraging people, when they are angry and want to retaliate, to remember these words: "Brother, if you don't mind, there is a cloud of glass coming at us, grab my hand, and let's get the hell out of here." 34 H - HOPE AND HEALING At the close of day, at the fourteenth hour, the bell tolls encouragement to participate in hope and healing. Hope and healing can be a choice; we can do things that build or destroy hope and we can contribute to or block healing. At the same time, hope and healing are ultimately gifts from God. Let us pray that, at the end of this Sabbath time, we will know that we have received and participated in hope and healing! Amen! Mary Elizabeth Mullino Moore California Pacific Conference Michael Joncas, "On Eagle's wings," The United Methodist Hymnal (Nashville: The United Methodist Publishing House, 1989), 143. The hymn is based on Exodus 19: 4. 2 The words are quoted from President Bush's earliest speeches on September 11, 2001, and soon thereafter. These were widely broadcast and published. 3 · Bishop Charlene Kammerer, Sermon, United Methodist Clergywomen's Consultation, San Diego, California, 7 January 2002. •· Gershon Baskin, Co-Director of Israel/Palestine Center for Research and Information, Letter of 18 July 2001. s. Rabbi Leila Gal Berner, Kol Nidre, Congregation Bet Mishpachah, Washington, D.C., 26 September 2001. 6 Ibid. 1 35 sabbath rhythm 36 ~ I am a survivor of a legalist Sabbath culture. I still feel guilt when I shop on Sunday. Sabbath means a day of ceasing. In my culture, the emphasis was on how to cease and it never connected with God's purpose for ceasing. Sabbath was another day to work hard to please God. Today, I am known as an active pastor and an extrovert. My job at a Christian university forces odd hours. Giving myself permission to cease is difficult. If there isn't work, there's home. It has been said that, "playing and praying are essential for Sabbath keeping." We often practice their separation in our Sabbath keeping. A Sabbath that omits one or the other is not truly Sabbath. Americans have noticeable examples of half-Sabbaths - prayerful without play, like our puritan ancestors; or playful without prayer as our nonbeliever contemporaries practiced. My goal is finding a Sabbath rhythm, the restorative rest, restorative relationships, and deep prayer life that allows rest in ways I was created. That means avoiding others' ways of approaching Sabbath and connecting in ways that fit me. My approaches are napping, enjoying relationships, and the Celtic way of prayer. Napping comes naturally for me, but the essence of Sabbath is coming away for a minute, taking deep breaths, and slowing down. The restoration that happens in these moments is emotional, physical, and spiritual; and I am refreshed for the rest of the day. Friends hold me accountable with love and we find the best in each other. People in my life journey bring the reflection and stimulation I couldn't get myself Relationships are an element of Sabbath which restores and connects me on a deeper, more intimate level with God. Cultivating the Celtic way of prayer, had been edifying for my Sabbath rest. This celebration of the mysterious and the common connects me to our ancestors, and satisfies a deep calling of my heart. Although I'm often caught in a busy culture bereft of the idea of a sacred time or way, I'm nourished by the rhythm that appeals to me. When I see Mt. Rainier or the Pacific Coast, I celebrate God's beauty, but I find expression in the Celtic way of prayer. With my natural tendencies towards the active, I intentionally gravitate towards the Sabbath rhythm - restorative rest, restorative relationships and a deeper prayer life. This is a Sabbath of healing and not guilt. Reflections from Rev. Bonnie Brann Fuller Alumni luncheon, U.M. Clergywomen's Consultation San Diego, CA January 8, 2002 37 ~ MAMA Cindy Because being with this wonderful gathering of United Methodist Clergywomen from all over the world was a new experience, here's a very special incident that happened to me while attending this excellently-planned consultation. 38 Since 1981 I have been part of a prayer group called the Pier Group. The Lord brought five of us together when Cynthia Chrisner suffered with a back condition that confined her to bed. Everyday we gathered at her home, anointing her and laying on hands. As she began to recover, practically right in front of our eyes, our meetings changed from daily to once a week. Now due to changes in our lives, we don't meet regularly. However, we communicate frequently and meet whenever a familial or personal need arises. Cynthia, who was the reason Pier Group began, had healed and become very active in her local United Methodist Church. In 1983 she attended a covered dish supper at her church; this gathering was to honor the United Methodist Bishop of Zaire, who was visiting. While he spoke, he offered an invitation to anyone willing to come to his country to teach English to the United Methodist women. His intention was to help them to communicate with United Methodist women in other tribes. Cynthia Chrisner responded to this call, and, in 1983, went to Zaire as a Volunteer in Mission for nine months. Years after she returned, she died, after a short illness in 2001. One evening during dinner at the consultation in San Diego, I noticed two women struggling with the menu. I walked over to their table and offered my assistance. During the conversation I asked where they were from and they said Zaire. I told them I was part of the group representing the Greater New Jersey Annual Conference. The next question was "Did you know Mama Cindy"? This is what they called Cynthia Chrisner. One of the women named Gertrude became very still and then her eyes lit up and she added "and her husband?" Cynthia's husband Jack Chrisner had visited for two weeks while Mama Cindy was in Zaire. Meanwhile three other women from Zaire arrived at the table. Gertrude asked how Mama Cindy was, and I told her about her recent death. She was very saddened to hear this news. I told these women how much it meant to me to meet someone to whom Mama Cindy had ministered, to see the fruit of her ministry in Zaire. Tears flowed and each of the women gave me a big hug. What a blessing to find out how small our world really is, to see how teaching English to these women so they could communicate with United Methodist women in other tribes became part of the journey of a sister clergywomen from so far away! I praise God for this spontaneous meeting that touched all of us involved so deeply. Had it not been for the consultation the opportunity to make this contact would not have been possible. When I returned home and shared this experience with Jack and the other three members of our covenant group, they all were thrilled to tears. What a gift it was for Jack to hear this affirmation of his wife, Cynthia's ministry. Beverly Errickson Greater New Jersey Conference 39 ~ 0... (./) b.O c ro Q) -+-' !....... u holy song Q) ...c -+-' Susan R. Beehler For my mother, who has given me her free spirit, incense, support, prayers, and love and the desert. Chorus C7 A Jn..,ecuyJ ... " -·l ~ : I And WC ""'8 % '-I my ,..., ""'8 I I . ...... to - 1dh-cr fin• time of •ym-bol - ·-·.. - ~ - - I I I . ,,. - - ,..--... L..J I I I~ .., t:'I 1 joy• ''lit l I .., • 106 : J. lhat WC ahan:d. .. I - t:'I • - ,,,. 1....--.J • - - I. -· ,,,. - 1..--J *Please read Susan's editorial in the editorial circle, page 4. t:'I J. ~· blessed Blessed is the one Who remembers Her family, For the LORD Shall remember Her forever. 44 ~ Blessed is the one Whose heart is open To forgiveness, For the LORD Shall fill Her heart with love. Blessed is the one Who hears the voice Of her father, For the LORD Shall hear Her voice in prayer. Blessed is the one Who prepares a home For the homeless, For the LORD Has prepared A home for her In the presence of God. Blessed is the one Who has clung to hope In the presence of silence, For the LORD Shall be heard In her presence. Blessed is the one Called Jennifer, For she is remembered, In the hearts of her family, And in the heart of the Lord. Sara Lee Hinnant September 5, 2000 For cousin Jennifer Western North Carolina Conference 45 news The Clergywomen's Retention Study can be found on the world wide web.The address is www.bu.edu/sth/shaw/retention Are you a graduate of a Historically Black College (HBC)? If so, contact Dr. Joreatha Capers at (615) 340-7 436 or [email protected]. She's looking for you. Georgia Harkness Scholars. We would like to hear your story. Georgia Harkness was instrumental in legislation being passed at General Conference in 19 5 6 giving women full clergy rights. In preparation for the SOth anniversary of that momentous decision it would be wonderful to hear from you - your story, your call, or how the scholarship helped. Send those stories to Marion Jackson at GBHEM, Clergywomen's Concerns, P.O. Box 340007 , Nashville, TN 37203. E-mail: [email protected] 46 "We want the Georgia Harkness scholarship to be available for mature women for years to come." says Bishop Sharon Zimmerman Rader. Bishop Rader of the Wisconsin area is the chairperson of the Georgia Harkness Endowment Committee. She is planning to raise $1 million dollars within the next five years. Expect to receive information soon about the fund drive. "Feminist, Womanist Wesleyan Theology." How are women evaluating and re-evaluating the Wesleyan theological tradition around concerns of gender, race, class, region, denomination and ministry? This topic is the focus of articles in the Winter 2003 issue of Quarterly Review. Quarterly Review is the theological journal of GBHEM. It is designed specifically to provide United Methodist leaders-both clergy and lay-with the insightful and timely theological resources they need to help the people they serve live as faithful disciples of Jesus Christ. Our times are demanding, complex, and often confusing. For such times, Quarterly Review provides need-to-know theology for people who need to know . .. people like you. SUBSCRIBE NOW TO MAKE SUREYOU RECEIVE OUR WINTER 2003 ISSUE! You don't want to miss this rich conversation. To subscribe, call Cokesbury at 1-800-672-1789, or subscribe online at www.quarterlyreview.org. A Shared Journey, songs composed by Susan R. Beehler and Jan Powers and sung by the Baltimore-Washington Annual Conference Clergywomen is being re-issued. Included among the selections is "The Women Must Be Gathering." Hacienda Springs, Inc., a not-for profit center for women and children, has re-issued the songbook, which includes piano accompaniment and a CD of the 1985 original tape recording. Both of these are available for purchase. Orders may be made by contacting Hacienda Springs, Inc., Attention Inelle Bagwell, President, P.O. Box 340, 614 S. Water Street, Philadelphia, PA 19147 . Your Opinion Please 1. What is your definition of continuing education? 2. What do you do for continuing education? 3. The Book of Discipline states in paragraph 349 "Throughout their careers, clergy shall engage in continuing education for ministry, professional development and spiritual formation and growth .. ." What are your thoughts on that statement? 4. In your opinion what, if anything, should be required of clergy as it relates to continuing education? 5. Do you think many clergy are resistant to continuing education? If so, why? Please respond by E-mail to [email protected] or snail mail, Wellsprings Opinion GBHEM/SELP, P.O. Box 340007 , Nashville, TN 37203 47 ~ On The Record "People ask why the UMC in Burundi and in Kenya is growing. It is because from the very founding of the UMC here, the leaders have insisted that the women be present and included in leadership. In other churches in these areas, women are not permitted in these roles, so they come to UM churches, bringing their children and their husbands -so the churches grow and benefit from their leadership and fmancial management." - Bishop Alfred Ndoricirnpa (Burundi Area) at the Wholistic Africa Strategy meeting May 4 in Phoenix. Newscope The weekly newsletter for United Methodist Leaders Vol. 29, No. 20/May 18, 2001 South Central Jurisdictional Clergywomen's Consultation, January 21 -23, 2003 atTravis Park UMC, 230 E.Travis St., San Antonio, Texas. Southeastern Jurisdictional Clergywomen's Consultation, March 13- 15 at Lake Junaluska Assembly, Asheville, North Carolina. 48 ~ General Board of Higher Education and Ministry The United Methodist Church Wellsprings: A Journal for United Methodist Clergywomen Section of Elders and Local Pastors P.O. Box 340007 Nashville, TN 37203-0007 Nonprofit Org. U.S. Postage PAID Nashville, Tenn. Permit No. 11