Change is Constant, Growth is Optional

This month, strategy team member MaryAnn McKibben Dana is curating a series of posts on our most recent National Gathering. Now that we’ve been back in the trenches of ministry for a while, what ideas have really “stuck”? What keeps nagging at us, whether in a positive or challenging way? How has our view of or approach to ministry been impacted by what we experienced? What continues to be a struggle? We invite you to join the conversation on Facebook and Twitter!

by Beth Merrill Neel

One of my colleagues on the church staff loves to remind all of us that “change is constant, growth is optional.” My experience at this year’s NEXT Church National Gathering confirmed the first part of that statement, and has challenged me with regards to the second.

This was my third National Gathering. I find these events a helpful and invigorating use of my time and a great way to reconnect with old friends and colleagues. This year was no different, but as I left Kansas City I realized that I left feeling old and very white – but in a growth-producing way.

It was clear to me that the leadership of NEXT Church is getting younger, and that is good. While my friend Lee Hinson-Hasty has looked at the numbers and has warned us that there will be a pastor shortage down the line, the pastors and leaders who are young now are faithful, and creative, and talented. That is great news for the PCUSA and for the world. But as a 50-something pastor, I felt a little put out to pasture. Why weren’t we singing more hymns? Don’t my 20+ years of experience count for something? Does anyone else here remember when we used to mimeograph the Sunday bulletin?

Change is constant and often hard. My growth into old age is constant. I am challenged to consider how I might give up positions and opportunities that come my way so that someone younger might have the chance to do something. I am also challenged to think about how I might mentor a younger pastor or leader, and how I will continue to learn from a younger pastor or leader.

Harder, and more serious, is my coming to terms with my own racism and the ways the NEXT Church National Gathering challenged me to continue to do that. I’m a quarter Swiss. I serve a congregation in Portland, Oregon, the whitest city in America. I have privileges out the wazoo because of the color of my skin. NEXT Church is helping me identify that privilege, helping me understand what happens to those who do not have the privilege of pale skin color (or education, or a decent pay with benefits, or a particular sexual orientation or gender identity, or so many other things), and helping me confront my own fears and insecurities about speaking out against racism in its many forms.

In particular, I continue to think about Paul Roberts’ workshop and how I can work on reflecting and building up the Beloved Community in my own context. His sermon, along with Alonzo Johnson’s sermon, was stirring and truth-telling – how can my preaching be the same, given that we come from such different places? Soong-Chan Rah’s presentation continues to encourage me to think about how I can lead the congregation in the present to be prepared for a church that will look very different, because of changing demographics, in the future.

I have come to terms with the fact that I am getting older, and I continue to need to confront my own racism and the racism around me, especially in the church. I am grateful to NEXT Church, and its leaders who give so much of their time and energy, to the endeavor: you encourage me to grow amid so much change.

Beth Merrill Neel serves as Co-Pastor of Westminster Presbyterian Church in Portland, Oregon.  She blogs at, and she is excited about turning 53 in July.  When not at church she enjoys baking with her 11-year-old daughter and coloring as meditation.

Emmett Till: Then and Now

Each month, we post a series of blogs around a common topic. This month, Lee Hinson-Hasty is curating a series identifying books that Presbyterian leaders are reading now that inform their ministry and work. Why are these texts relevant today? How might they bring us into God’s future? We invite you to join the conversation on Facebook and Twitter!

by Jan Edmiston

Emmett Till was murdered more than 60 years ago and since that terrible day, more than 10 books have been written to tell the story. But Timothy B. Tyson’s book, The Blood of Emmett Till, is especially timely for a 21st century audience, telling the story once again within the context of the increasingly reported deaths of so many unarmed black men as well as the creation of the Black Lives Matter movement.

There was a time when the murders of unarmed black men and boys went largely unreported. And while hundreds more have been killed since Emmett Till, some of their names are part of our national liturgy of lament: Michael Brown, Trayvon Martin, Tamir Rice, Clementa Pinckney, Freddy Gray. “America is still killing Emmett Till,” writes Tyson, but we are increasingly speaking the names of men and women of color who have died in the throes of racial bias and white supremacy. We are called to be like Emmett Till’s mother, Mamie, and not allow victims of racially motivated deaths to be forgotten.

There was a time when the NAACP was considered a radical organization – much like the Black Lives Matter movement has been decried by some today. Timothy Tyson points out the NAACP was once considered to be “a left-wing power-mad organ of destruction” which had been “infiltrated by communist sympathizers.” Similarly incendiary descriptions of Black Lives Matter can be heard today even though that organization’s stated mission is to affirm “black folks’ contributions to this society, our humanity, and our resilience in the face of deadly oppression.” We are reminded in The Blood of Emmett Till that what was once considered radical can become mainstream – and treasured – when we consider the true life experiences of people we have ignored.

Tyson’s book reminds us about the essential nature of testimony. It was his interview of Carolyn Bryant for this book which led to her to admit that Emmett Till never assaulted her in that tiny Mississippi grocery store in 1955. We are reminded what happens when we live by fear even in the face of cultural pressures. False narrative kills.

And we are also reminded that brave truths spoken even at the risk of death is what God has called us to speak today. Tyson powerfully describes what it meant for witnesses like Frank Young and Moses Wright to be brave in the face of darkness. Even though – as expected – the murderers of Emmett Till were found not guilty, the testimony spoken by brave witnesses in the 1950s bolsters our own courage for these days.

If you are just now “waking up white” after reading Debby Irving’s book, reading Tyson’s book about distant days – which are not so distant after all – will further stir a desire to dismantle racism. You may be completely familiar with the story of Emmett Till, but is an important read for our time.

Jan Edmiston serves as Co-Moderator of the 222nd General Assembly (2016) of the Presbyterian Church (U.S.A.). Jan was born, raised, and educated in Chapel Hill, NC, where she grew up in the University Presbyterian Church. She attended Andover-Newton Theological School and was ordained to the ministry of Word and Sacrament. She later earned a Doctor of Ministry in Christian Spirituality from Columbia Theological Seminary.She currently serves as Associate Executive Presbyter for Ministry at the Presbytery of Chicago.Edmiston blogs at A Church for Starving Artists. Throughout her parish ministry years, Edmiston served as moderator of the social justice committee and personnel committee, and took leadership roles in the areas of church revitalization, new church development, and presbytery council.

Prophetic Theology From a Non-Theologian

Each month, we post a series of blogs around a common topic. This month, Lee Hinson-Hasty is curating a series identifying books that Presbyterian leaders are reading now that inform their ministry and work. Why are these texts relevant today? How might they bring us into God’s future? We invite you to join the conversation on Facebook and Twitter!

by Teri McDowell Ott

James Baldwin was not a theologian. He, in fact, left the church after a friend helped him realize he was only going because he was too afraid to leave. The church shaped him, though. His father was a preacher whose unsuccessful ministry took his family from church to church where he would show off young James’ singing voice. For me, Baldwin’s essays, particularly those in Notes of a Native Son, reside in the realm of prophetic theology because of the extraordinary way they describe and illuminate the African-American experience and call to account those of us who live in privileged ignorance.

In the “Autobiographical Notes” at the beginning of Notes of a Native Son, Baldwin shares what could be read as his personal mission statement: “I consider that I have many responsibilities, but none greater than this: to last, as Hemingway says, and get my work done. I want to be an honest man and a good writer.”

Baldwin himself, who began writing essays and novels in the 1950’s, perhaps never imagined the lasting mark he would leave. But today he is constantly quoted when race relations boil over and a relevant voice is needed. One reason why Baldwin’s words have been so influential is because of his honesty and his “enormous humanity.” He is fair and just, giving advice to other writers that “you do not have to fully humanize your black characters by dehumanizing the white ones.”

In this fair, honest approach, Baldwin is able to articulate and describe the human experience in a way that you, as a reader, know to be true, but could never articulate for yourself. In his introduction to Notes, Edward P. Jones describes reading Baldwin as wonderful: “We read [him] and come across passages that are so arresting we become breathless and have to raise our eyes from the page to keep from being spirited away.” This was my experience of reading Baldwin and why I recommend him so highly. He will take you places. He will take you to places of honest self and social examination, to places of epiphany and insight and crucial connection. Reading Baldwin is simply divine—and necessary for those seeking to be faithful.

Teri McDowell Ott is a Presbyterian pastor who currently serves Monmouth College (IL) as chaplain. After serving in parish ministry for 13 years, Teri now feels called to the liminal space between the sacred and the secular, the church and the ‘nones,’ the traditional and the contemporary. Teri feels called to build bridges between these spaces, especially through her writing and blogging. She has written essays for Hippocampus, Mamalode and The Christian Century and she blogs at Teri, her husband, Dan, their two tow-headed children and their skittish German Shepherd live in the middle of a corn field in Western Illinois.

God Is More Than the Church

Each month, we post a series of blogs around a common topic. This fall we’ve asked a number of leaders to respond to the question, “What is saving your ministry right now?” Jessica Vasquez Torres is one of our workshop presenters for the 2016 National Gathering. Learn more about the workshop at the end of this post. We invite you to join the conversation here, on Facebook, or Twitter!

By Jessica Vasquez Torres

What is saving my ministry right now? This is such an interesting question given the assumptions it holds particularly by the use of the word “saving.”

According to the Oxford Dictionary “to save” means to protect from harm, to prevent waste, and/or keep things for future use. So I must rephrase the question and ask it in its fullness. What is protecting my ministry from harm? What is preventing me from wasting it or at least from wasting my energy in the living of my vocation? What is allowing me to conserve or keep a vision of the church for future use in the exercise of my sense of call?

jessica savingThese questions then must be asked in the context of a nation gripped by xenophobic thinking and imagery and of increasing islamophobia, with a rise in the visibility of overtly racist white nationalists groups where people of color, particularly African Americans, are presumed to be dangerous threats to public safety and therefore expendable and in which class, gender, and race disparities reveal the cracks in the armor of our so called democracy.

For me, the answer to these questions is my participation in a community of queer and straight organizers, critical thinker and theorists, visionaries, educators, and strategic thinkers of every walk of life and faith who are explicitly committed to the eradication of white supremacy and the restoration of creation for every living thing. For me it is a systemic analysis of white supremacy that demands movement away from thin ideas about the efficacy of diversity efforts and a move toward thicker frameworks and analysis which call out the ways in which the church is systemically complicit in the maintenance of racism and other forms of systemic oppression. I think of the application of this analysis as a spiritual practice that grounds me in reality and frees my imagination. What is saving my ministry is an understanding, emerged from 15 years of work in the field of antiracism and institutional transformation, that God is more than the church and that for the church to be a partner the in-breaking of the kin-dom of God on this earth it will have to let go of much of the cultural and institutional practices that hold it captive to white supremacy. It is this realization that has given direction, focus, and renewing energy to my ministry for more than a decade.

Jessica Vazquez TorresJessica Vasquez Torres is a proven leader with 15 years experience in antiracism, anti-oppression, and cultural competency workshop development and facilitation. Jessica, a 1.5-Generation ESL Queer Latina of Puerto Rican descent, holds a Bachelors degree in Criminal Justice from the University of Central Florida, a Master of Divinity from Christian Theological Seminary, and a Master of Theological Studies from the Candler School of Theology at Emory University. She is speaking and leading a workshop “Strategic Interventions to Make Diverse Community” at the 2016 NEXT Church National Gathering.

Intersectionality of Racial Justice and the Contemplative – Part 2

Each month, we post a series of blogs around a common topic. During June, Therese Taylor-Stinson is curating a month of blog posts exploring Contemplation and Social Justice, featuring posts by member os the Spiritual Directors of Color Network, Ltd. Join the conversation here, on Facebook, or Twitter!

Editor’s note: This post is the second in a four part series. Read part 1 here!

By Lerita Coleman Brown

Lerita:  “Social Injustices Revealed”

I grew up in Pasadena, California, in the 1950’s and 1960’s with the vestiges of social injustice not quite as visible as they were in the South. I remember our father setting us down as young children to have the “race conversation” as we prepared for a family visit to Arkansas. He explained that things were different “down there,” and we would see signs for “Colored” and “White Only” at restrooms, restaurants, and neighborhood pools. Racism in California more subtly reared its ugly head with neighborhood covenants barring Blacks, Latinos, Asians, and sometimes Jews from purchasing homes. I had not yet learned about the loss of homes and livelihoods as Japanese “citizens” were carted off and sent to internment camps during World War II.

My first clear taste of racial injustice occurred as a Black college student entering as a member of the first wave of Black students desegregating University of California campuses in the early 1970’s. Although I attended a legally mandated desegregated high school with Whites, Blacks, Asians, and Latinos, the result of Brown vs. Board of Education decision and subsequent suit, the White students and professors at UC Santa Cruz appeared different than the ones I encountered at John Muir High School. They frequently acted as if I were an alien from another planet and many believed that I was “let in” as an Equal Opportunity Program (EOP) student at University of California, Santa Cruz. I was very aware that I entered through the regular admissions process and with a California State Scholarship.

The university setting, however, provided an opportunity for me to cross paths with Jan Willis, a then young assistant professor of religion and also African American. A budding Tibetan Buddhist scholar, she taught my roommate and me how to meditate. This simple act of learning about cultivating a divine inner connection altered my life forever.

Since that time, I have allowed messages emerging from my contemplative practices of silence and stillness to guide me as I choose to engage the inner and the outer, or contemplative responses (the inner) with necessary external action (the outer), to address social injustice.

I have been most intrigued with Howard Thurman’s notion of “inner authority,” the idea that each individual has some power over what he or she allows into one’s inner sanctum. Thurman was reminded in his many contemplative moments, and communicates in his sermons and writings, the same truth as Jesus did—that each of us is created by God, is a child of God, and that is what we must always carry in our hearts.

In the next blog, your will read Jacquelyn’s story….

Lerita Coleman Brown

Lerita Coleman Brown, Ph.D., is a professor emerita of psychology and a spiritual director. Brown is a graduate of the Shalem Institute. She lives in Georgia, USA, and writes and promotes contemplative spirituality in everyday life.

Racism: A Culture of Malformation

Each month, we post a series of blogs around a common topic. During June, Therese Taylor-Stinson is curating a month of blog posts exploring Contemplation and Social Justice, featuring posts by member os the Spiritual Directors of Color Network, Ltd. Join the conversation here, on Facebook, or Twitter!

By Elizabeth Leung

When I think of contemplation, the name of Thomas Merton, Trappist monk and social critic, came to mind. I read “No Man is an Island” and “Seeds of Contemplation” decades ago, and what he said about the illusion of the false self, in contrast to the true self in God, inspired me to think of the spiritual life in a deeper way. However, it would be years later, when my eyes were opened to the false self as a colonized subject growing up in British Hong Kong, while coming into racial consciousness living as a non-white immigrant and learning of Asian American history in the United States.

A few weeks ago, I heard a plenary address “Engaging Racism: Merton and the Unfinished Quest for Social Justice” given by Bryan N. Massingale at the International Thomas Merton Society meeting. Massingale has focused on racism as culture—“a way of interpreting human color differences that pervade the collective convictions, conventions, and practices of American life … functions as an ethos, as the animating spirit of U.S. society, which lives on despite observable changes and assumes various incarnations in different historical circumstances.” (Bryan N. Massingale, Racial Justice and the Catholic Church, p. 15.)

Quoting Merton who wrote in the mid-1960s about U.S. racism as a white[ness] problem and a spiritual crises, and African American agency as white kairos, Massingale explained racism as a cultural ethos of malformation of self and conformation to a social order that adopts a racial superiority. In terms of Merton’s understanding of the true self in God, the contemplative is one who is uneasy with the social order and its mechanisms that keep us in a false self. For in the adoption of racial superiority, the inmost being, whose destiny is in God as the true self, becomes a specter.

Racism as a culture of malformation echoes with my reflection on racism as disfiguration of the image of God and the creation of the beloved community as the transfiguration of the body of Christ. Similar to Massingale, I consider racism a culture in which we are already immersed. We cannot ignore the lasting impacts of the historical realities of racism on the establishment of social structures and on present attitudes and behaviors regarding race. In other words, when we say that racism is a sin, it cannot be simply about what one person does to another. Racism is a malformation that afflicts all and a disfiguration that violates all.

If racism affects the destiny of our true self in God and the creation of the Body of Christ, I wonder why social justice regarding race is often treated as an application of theology. For me, the vision of John of Patmos in Revelation 7:9 indicates that in heaven, at the end of times, God is not “colorblind.” Perhaps it is time to face the malformation in our current church culture and to seek reformation for the next—one in which racial justice is integral in our theological discourse, foundational in our seminary curriculum, and central in our Christian faith formation.


Elizabeth LeungThe Rev. Elizabeth Leung is the Minister for Racial Justice with the national setting of the United Church of Christ in Cleveland, Ohio. She was trained in spiritual direction at Mercy Center, Burlingame, CA. Her PhD in Christian Spirituality was from the Graduate Theological Union, Berkeley, CA.

Breathe on Me Lord; I Can’t Breathe

Each month, we post a series of blogs around a common topic. During June, Therese Taylor-Stinson is curating a month of blog posts exploring Contemplation and Social Justice, featuring posts by member os the Spiritual Directors of Color Network, Ltd. Join the conversation here, on Facebook, or Twitter!

By Rosalie E. Norman-McNaney

Breathe on me, Breathe of God, Fill me with life anew,

That I may love what Thou dost love,

And do what Thou wouldst do.

“Breathe on me, Breath of God by Edwin Hatch (1842-1914) Composer Robert Jackson (1842-1914) Composer Lockhart (1745-1815).

I usually begin a spiritual direction session by inviting a directee to focus on his/her breath as we begin a time of silence. Focusing on one’s breath is a way to become centered in the moment, during a meditation practice, so that we can be attentive to the moving of the Holy Spirit within our lives. As we attend to each moment of inhaling a deep breath and then slowly releasing it, we can experience the easing of the tension within our physical bodies and the scattered thoughts jostling within our minds. The spiritual discipline of focusing on our breath is also a reminder of Genesis 2:7, when God breathed the breath of life into Adam and then to Eve bringing forth life.

Recently, our nation has been reminded of the importance of human breath from those whom the breath of life has been extinguished due to injustice. On February 26, 2012, Trayvon Martin, 17, was fatally shot by George Zimmermann in Sanford, Florida. Trayvon was unjustly profiled as dangerous because he was wearing a hoodie and Black in a neighborhood that Zimmerman believed Blacks did not belong.

On August 9, 2014, Michael Brown, an unarmed 18-year-old in Ferguson, Missouri, was shot by a white police officer who suspected the youth of a recent robbery and of carrying a weapon. Millions watched the unbelievable actions of New York City police officers holding Eric Garner, 43, in a choke-hold on Staten Island on July 18, 2014. “I can’t breathe,” Garner gasped, as officers held him down and repeatedly banged Garner’s head on the hard pavement. Garner was arrested for resisting arrest and for allegedly selling untaxed cigarettes. Garner’s body went lifeless, and he was dead on arrival (DOA) to the hospital. Eric Garner was also Black.

The most recent example of injustice was Freddie Gray Jr., 25, who was arrested for allegedly carrying an illegal switch blade. Gray died on April 21, 2015, as a result of unnecessary force used against him, resulting in a spinal cord injury. In addition, Gray was not correctly secured inside a police van while being transported to the police station. Gray also said “I can’t breathe.”

Gray’s life ended due to the actions of six police officers. It was later found that Gray did not have a switchblade. He had a knife that is lawful under Maryland law. It was the type of knife that millions of men of all races carry every day throughout our nation. Unrest, protesters, and riots broke out after each of the deaths of the Black youth and men previously mentioned. Each demonstration echoed loud and clear the same sentiment of injustice and violation of civil rights. Mothers, fathers, spouses, and children moan their loss of loved ones, and we are yelling and shouting individually, corporately, and as a nation, “I can‘t breathe;” We can’t breathe.

The violence and injustice we are facing today is far from the dream that The Rev. Dr. Martin Luther King, Jr., had spoken of on August 28, 1963. This is not the dream we had hoped would end racism and the inequality of Blacks and others not of the dominant culture. Instead, there is a noose of injustice and racism cutting off the air of our Black youth and men, and we have been jolted out of our dream state to face a civil rights crisis and a complete reversal of what we had all hoped would bring peace and new life. Instead, the breath of some human beings is being cut off because of their color. The recent violence against our Black youth and men has ignited the racial and injustice conversation again. A pertinent conversation to get to the root of racism, which is a deep societal wound that has long been bandaged over, is essential for all of us. The worn bandages are peeling away and falling off as new forms of racism are introduced into society. These new systems are strategically being carried out through a set of laws that unfairly tips the scales of justice in support of destroying our Black youth and men.

The “Stop and Frisk” practice that allows police to stop an individual who may be suspected of carrying a weapon has been inappropriately used to restrict civil liberties rather than for the prevention of crime. It is sadly assumed that our African American men and most others outside of the dominant culture are all dangerous and are most likely to commit a crime. The media has long perpetrated the negative views about African Americans and specifically Black men and youth. This continues to cause a divide to the point that society does not distinguish between one person of color from another. Fear and suspicion is cast over all Blacks instead of seeing people as individuals. The portrayal of Blacks and others outside of the dominant culture as dangerous, as demonstrated in the cases previously cited above, consequently profiles our Black and minority youth and men in a negative light.

Michelle Alexander, social activist and author of the book The New Jim Crow: Mass Incarnation in the Age of Colorblindness, uses the analogy of Jim Crow laws to show that the old racial caste system has just been redesigned as a mass racial incarceration system for blacks and Latinos. Alexander challenges the view that, by electing President Obama, a Black President, we are living in an era of colorblindness. Instead, Alexander speaks to the caste system that keeps our Black youth and men, and all others, disenfranchised through a racial incarceration caste system that relegates them to second class citizenship. Alexander calls us all to action to bring about change.

As Christians, believing that we are each made in the image of a loving God, we cannot turn away and breathe within our own safety zone. We are all affected, especially those of us whom are Black and others outside of the dominant culture with sons, spouses, brothers, fathers, uncles, neighbors, friends, and coworkers. Martin Luther King, Jr., wrote, in his letter from the Birmingham Jail, “…injustice anywhere is threat to justice everywhere.” We must all be prayerful, speak up, and advocate for justice for all.

Breathe on me, Breath of God,

Until my heart is pure, Until with Thee I will Thy will,

To do and to endure.

Closing Prayer:

Lord, help us to be new; breathe on us God. Breathe courage and peace within and instill in us the willingness to breathe out the racism that has hold of our country and bring new life. Help us to be free from our own biases and to be reconciled through Jesus Christ. Move us to peaceful actions that bring about change, so that we can breathe the breath of New Life. Amen.


Rosalie Norman McNaneyRev. Rosalie E. Norman-McNaney is an ordained American Baptist minister, spiritual director, and hospice chaplain in Central Florida. She is vice manager of the Spiritual Directors of Color Network, Ltd. Norman-McNaney is committed to sharing the transformational love of the Gospel of Jesus Christ in ministry with all people regardless of race, culture, ethnicity, language, age, sexual orientation, and or ability.

Jesus is Stripped of His Clothing: A Good Friday Reflection on Racism

Each month, we post a series of blogs around a common topic. During June, Therese Taylor-Stinson is curating a month of blog posts exploring Contemplation and Social Justice, featuring posts by member os the Spiritual Directors of Color Network, Ltd. Join the conversation here, on Facebook, or Twitter!

Editor’s note: This blog was first published in April 2012 on the author’s blog, Leslye Wrytes.

By Leslye Colvin

As a child, he was taught the history of his people and their ongoing relationship with the living God…a people created and loved by the one God…a people whose faith endured as they struggled in captivity, in exile, in slavery, in oppression; the same faith that inspired them to hope for a new day.

Living in an occupied land without privilege, he embraced his God-given dignity though never denying others theirs. In fact, he empowered others to do the same.

Yet, there he stood in his truth before this cross assembled by others—stripped of his dignity, standing in his nakedness, knowing the assault of lies, the weight of shackles, the sting of scourging, the absence of respect, the pangs of exhaustion, the judgment of unjust systems, the apathy of others, the violence of fear.

In spite of his compassionate teaching, centuries later, other peoples stood in their truth before crosses assembled and maintained by others—stripped of their dignity, standing in their nakedness as they faced the cross of racism.

For too many generations, peoples have known the assault of lies, the weight of shackles, the sting of scourging, the absence of respect, the pangs of exhaustion, the judgment of unjust systems, the apathy of others, the violence of fear—in the midst of it all, mindful of God’s love for them.

Grateful for the progress made, truth compels us to acknowledge that racism is neither a relic from history, nor a single cross. Instead, our nation’s original sin is a complex web of crosses deeply entrenched in our landscape.

Dismantling this web is an ongoing ministry dependent on moving beyond our apathy and divisions to work together in truth so that we may confront the unjust systems and fear that racism perpetuates. When we, who are people of goodwill, stand together in truth, no man or woman is stripped of dignity.

L Colvin

Leslye Colvin is a writer at heart and a bridge builder among peoples who respect the value of listening and engaging in dialogue. She embraces the lessons offered by diversity and views life as an ongoing invitation to compassion. Currently in the midst of a professional transition, her measure of success is to live a life of integrity. A JustFaith graduate, she also earned a Certificate in Social Justice from the University of Dayton. 

Contemplation and Social Justice

Each month, we post a series of blogs around a common topic. During June, Therese Taylor-Stinson is curating a month of blog posts exploring Contemplation and Social Justice, featuring posts by member os the Spiritual Directors of Color Network, Ltd. Join the conversation here, on Facebook, or Twitter!

In case you have missed any, here is a master list of  this month’s posts exploring contemplation and social Justice:

Blog curator Therese Taylor-Stinson introduces this month’s topic in “Contemplation and Social Justice: A Month of Blogging by Members of the Spiritual Directors of Color Network, Ltd.”

photo credit: DSC_0082 via photopin (license)

photo credit: DSC_0082 via photopin (license)

Second, Leslye Colvin shares a reflection on the story of the Samaritan woman at the well in “A Clearer Image: Two at a Well.”

Next, Cynthia Bailey Manns explores the challenge of engaging in meaningful discussions about race, faith, and politics in a two-part post, “Reluctant Companions.” You can read part I here, and part II here.

In “Embracing Diversity,” Therese Taylor-Stinson reflects on Tiffany Jana and Matthew Freeman’s keynote at the 2015 NEXT Church National Gathering in Chicago.

In Jesus Stripped of His Clothing, Leslye Colvin provides a thoughtful Good Friday Reflection on Racism.

Vikki Montgomery compares the contemplative work of Martin Luther King Jr. during the Civil Rights Movement with Desmond Tutu’s work to end Apartheid in her post Silence Before Protest.

Rosalie E. Norman-McNaney writes about the importance of breath in her spiritual direction sessions and the violence directed against young black men like Freddie Gray in her post Breathe on Me Lord; I Can’t Breathe.

Elizabeth Leung reflects on Thomas Merton in Racism: A Culture of Malformation.

In For What Shall I Pray?, Martha L. Wharton shares a heart-wrenching prayer on behalf of Baltimore mothers.

Vikki Montgomery reviews Krista Tippet’s On Being Interview with Pico Iyer in Out of Stillness and Silence.

Finally, Lerita Coleman Brown and Jacquelyn Smith-Crooks provide a four part series about Intersectionality. You can read part 1, 2, 3, and 4 here.

Contemplation and Social Justice: A Month of Blogging by Members of the Spiritual Directors of Color Network, Ltd.

Each month, we post a series of blogs around a common topic. During June, Therese Taylor-Stinson is curating a month of blog posts exploring Contemplation and Social Justice, featuring posts by member os the Spiritual Directors of Color Network, Ltd. Join the conversation here, on Facebook, or Twitter!

By Therese Taylor-Stinson

“We are both connected and separate. We dwell in both, but we are not meant to stay in either. Separateness allows us to become aware and deepen; then, we are called to remain in that deepened place as we enter the connectedness of the universe.

The dilemma is to know when to remain separate and aware of oneself and when to integrate that more deepened self with the flow and connectedness of the universe.”

As I ponder the thoughts I wrote above at a recent Spiritual Directors International Educational Event in Louisville, Kentucky, and recently incorporated those thoughts into a coming blog post for this month, I think about how the truth of this statement lives in the Spiritual Directors of Color Network. In some ways, our Network has separated from the larger group of contemplatives in order to share our common experience more deeply and arise more awakened and aware of who we are and what our contributions to the larger contemplative community are. Then, in that more deepened and awakened state, we are called into the Oneness of the Universe.

Hopefully, the series of blog posts you will read over the month of June from spiritual directors of color will pull you aside, whatever your differences, for a little deepening and awareness on the theme of “Contemplation and Social Justice.” Though we are people of color, you will also witness the diversity of our group in our approaches, writing styles, experiences, thoughts, cultures, and passions around this theme.

At the annual Gerald May Seminar, hosted by the Shalem Institute, Jack Finley, psychologist, author, mystic, and former monk, defined contemplation as paying attention, “to reflect on one’s awareness of the present moment.” He also stated that “The mystic is known by the quality of their empathy, integrity, by the authenticity of your presence with each. … You cannot express the beauty of yourself and hide at the same time.” With that in mind, the members of the Spiritual Directors of Color Network, in cooperation with NEXT Church, will attempt to apply a balm on the trauma of racism and other acts of injustice, to separate ourselves from spiritual disease, which would render us powerless, so that perhaps one day we can enter into God’s dream of Oneness that manifests itself in diverse forms to sustain the life of the whole. Our articles will post on the NEXT blog on the even days throughout the month of June—one day to read and another to reflect.

We are not hiding. We are grieved but hopeful. We want to express the beauty of ourselves in ways that are healing. We are attempting to do the work that is necessary to be true to our calling as spiritual directors–to listen, to ask questions, to pray deeply, and to be an instrument for healing, for change, and for true unity with all its diversity in our broken world.


Peace be with you,

Therese TSTherese Taylor Stinson is this month’s curator and a Managing Member of the Spiritual Directors of Color Network, Ltd.