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Doctor of Ministry Education: Becoming Transformed in the Middle of the Leadership Journey, 2016
Full text linkThis essay explores two significant expressions of what it means to engage the process of "becoming transformed” in the middle of a theological journey aimed at educating an advanced leader at the Interdenominational Theological Center (ITC) in Atlanta, Georgia. The first expression of such transformation learning occurs at the institutional programmatic level, and the second at the personal level of the Doctor of Ministry (D.Min) learner. For persons involved in D.Min. teaching and learning, assessing and planning according to the Association of Theological Schools (ATS) standards, the academic journey toward offering and obtaining the D.Min. degree is a challenging one. Advancing the practice of ministry through leadership education at the D.Min. level rather than the more familiar Ph.D. requirements, is but one of the many challenging facing US theological education today. Institutions unable to meet those challenges then fail to produce the leaders necessary to help congregations, denominations, and community agencies thrive
Redefining the Baptist Training Union in African American Churches, 2014
Full text linkThis article will examine discipleship training in African American Baptist churches. While not an exhaustive survey of the discipleship training that is occurring in these churches, an attempt has been made to review the training in African American Baptist churches of various sizes to determine the various forms that this discipleship training is taking
Bonhoeffer’s Communicative Engagement With the Other: A Rhetoric of Reconciliation, 2014
Full text linkThe emphasis of this writing is to review the work of Dietrich Bonhoeffer's theological and philosophical work to provide a lens to view one’s fellow man in a world of division to arrive at a framework for a rhetoric of reconciliation. Reconciliation may broadly be considered as the repairing, restoring, and mending of that which has been broken, namely relationships he they interpersonal, communal, or national due to some type of conflict between two parties
What Can Blacks Learn From the Israelites’ Use and Interpretation of Biblical Texts?, 2012
Full text linkThe Israelites’ religion was a driver of their actions. It led them out of bondage in Egypt and out of disunity, leading them into the possession of the land of Canaan and ultimately into national unity and empire. The main function of their religion throughout their history was to help them achieve both their individual, collective and, ultimately, national goals. Among the nations of the ancient Near East, the Israelites traced their origin as a small community. They saw themselves as underdogs among the nations; but underdogs who by strategies backed by their religious beliefs, transformed their weak minority status to eventually become a great and redoubtable nation. How the Israelites used their religion to spur them into liberating action is a lesson that, if well mastered, could transform the state of the black community into a formidable force for complete liberation and self-reliance
Journal of the Interdenominational Theological Center, Back Matter, 2010
No full textInterdenominational Theological Center An Ecumenical Professional Graduate School of Theolog
Children’s Advocacy and Public Policy, 2007
No full textOur children’s future will be nothing more than re-runs if we do not find opportunities for more synergistic efforts to bring God’s intended future for God’s children into fruition. This presentation uses the historic Underground Railroad metaphorically as a starting point. During the days of slavery, courageous men and women (Black and white, formally and informally religious, rich and poor, slave and free), along with Martin Luther King Jr. and Rosa Parks, collectively cried out, “I cant take it no longer. ” Clayborne Carson, in his autobiographical work on Martin Luther King, reminds us that—sooner or later—the cup of endurance runs over, forcing us to cry out, "I can’t take it no longer.
Peeling Back the Layers of the Onion: Hearing From People in the Pews About Their Experience Of Congregational Life, 2005
Full text linkAn elemental bond of group identity is belonging to a religious community. For African Americans the church has long played a role of sanctuary. Social conditions placed a special burden on Black churches; they had to be social centers, political forums, school houses, mutual aid societies, refuges from racism and violence, and places of worship. The Black sacred cosmos or the religious worldview of African Americans is related to their African-American heritage, which envisaged the whole universe as sacred, and to their conversion to Christianity during slavery and its aftermath. Core values of Black culture like freedom, justice, equality, African heritage, and racial parity at all levels of human intercourse, are raised to ultimate levels and legitimated by the Black sacred cosmos and were given birth and nurtured in the womb of the Black Church
The Urban Child, Congregational Ministry and the Challenge of Religious Diversity, 2002
Full text linkA persistent question for urban Christian pedagogy is how, and even if, the local church should witness to and with people of other living faiths. This concern has reached a higher level of awareness in light of the attack on America on September 11, 2001. While people in other parts of the world have lived for decades in situations of war and terrorism, American public theologians and congregational leaders are now, as never before, confronted with questions such as, who are the Muslims who live, work, study and worship in our communities; what is the appropriate Christian response to them (as individuals) and to what they believe (as a faith community)